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VOL. 22 JANUARY, 1975 NO. 1 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


God of our life, through all the circling years, 

We trust in Thee; 
In all the past, through all our hopes and fears, 

Thy hand we see. 
With each new day, when morning lifts the veil, 
We own Thy mercies, Lord, which never fail. 

God of the past, our times are in Thy hand; 

With us abide. 
Lead us by faith to hope's true Promised Land; 

Be Thou our guide. 
With Thee to bless, the darkness shines as light, 
And faith's fair vision changes into sight. 

God of the coming years, through paths unknown 

We follow Thee; 
When we are strong, Lord, leave us not alone; 

Our refuge be. 
Be Thou for us in life our Daily Bread, 
Our heart's Home when all our years have sped. 

By Hugh T. Kerr, 1871-1950 

THE FML-GRIM is a religious magazine published in the interests of the 
members of the Old Brethren Church. Subscription rate: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


11 For a thousand years in thy sight are but as yes- 
terday when it is past, and as a watch in the night." 
(Psalm 90:4) 

We have passed the milestone of another New Year's 
Day and realize once again the steady march of time 
that is "winging us away." Time is really important 
to us. Especially in this age of speed and hurry, we 
seem to never have enough of it. Someone has noticed 
that Americans are always hurrying. They even hurry 
to sit down and rest. 

But we are sure that God is not like this. In 
Isaiah 46:10 God tells us that He declares "the end 
from the beginning." Because He knows the future and 
controls it, He doesn't need to be in a hurry. 

Though one day with the Lord is as a thousand years 
and a thousand years as one day, it does not mean that 
God is unconcerned about time or that it is unimportant 
to Him. On the contrary, He gave man just what he 
needed when He placed him in time. When God created 
the heaven and the earth He started the sequence of 
days and divided light from darkness. He called the 
light Day and called the darkness Night. And the 
evening and the morning were the first day . Since then 
many days have come and gone. But some time there will 
be a last day, and then the interval of time as we 
know it will be over. Once again eternity will be 
unmeasured by day and night, "for there shall be no 
night there." (Revelation 21:25) 

Time is for us. Today is for us for we live one 
day at a time. With God one day and a thousand years 
are alike perhaps because He is not affected by time; 
He never changes. James 1:17 tells that with God there 
is no variableness, neither shadow of turning. But 
for us, each day changes us just a little. Then some 


day we will make a big change into eternity. Job 14:14 
reads , "If a man die shall he live again? all the days 
of my appointed time will I wait, till my change come." 

God has provided this time for us to learn to know 
Him and let Him work in us.. Jesus came to make atone- 
ment for our sins and to bring us salvation. He came 
into our time to teach us eternal values. He came to 
offer us eternal life. Sometime there will be a last 
day for each of us. A poet from long ago gives us 
warning : 

Eternity draws near, as time moves on; 

When earth shall disappear, will I have gone 

Out in the great unknown 

To reap what I have sown? 
Summoned before the throne, Then, where will I go? 

Soon will the lightnings flash, the trumpet sound; 
The judgment thunders crash, shaking the ground; 
Waking the sleeping dead; 
Then will this earth have fled: 
Sinner the sight you T 11 dread; Where will you be found? 

When the sun shines no more, no hope in sight, 
Gone from this vernal shore where all is night; 

Down where dark billows roll, 

Lost, lost, my precious soul, 
Never to reach that goal, In heaven so bright. 

Where will I go? Where will I go? 
From the great judgment seat, 
Where will I go? 

We need not fear this judgment if we have made our 
peace with God as He has made peace with us. Jesus 
said, "I am the way, the truth, and the life." He 
also said, "I am the resurrection, and the life: he that 
believeth in me, though he were dead, yet shall he 
live," In that great day He will say to the ones on 
His right hand, ""Come, ye blessed of my Father, in- 
herit the kingdom prepared for you from the foundation 
•f the world." — L.C. 



(Continued from last issue) 

We have been set up upon 'the sure foundation; the 
foundation of the apostles and prophets, Jesus Christ 
Himself being the chief cornerstone. Not that we might 
be saved only, but that we might become ,! . . .an hab- 
itation of God through the Spirit.' 1 (Ephesians 2:22) 
If He has possession of our spirit, then all else will 
be yielded up to Him: spirit, soul and body. Here we 
have the secret of true witness bearing. We can only 
be witnesses for God in proportion to our being filled 
with God's Spirit. ". . . Greater is he that is in 
you, than he that is in the world." (I John 4:4) His 
Holy Spirit in us sanctifies and makes holy every gift, 
faculty and member we possess. John Wesley said, 
"Never think of yourself apart from Christ." The words 
"... made nigh by the blood of Christ" (Ephesians 
2:13) should be remembered by every believer. 

Paul, in Galatians 6:15, 16, says that those in 
Christ are to walk as new creatures; they are a new 
creation. "And as many as walk according to this rule, 
peace be on them, and mercy ..." This is God's will 
for believers now: a heavenly walk. Truth is truth, 
and those seeking God's truth welcome it when they find 
iti Revealed truth belongs to the whole church, to 
every believer. We know that those now justified by 
faith in Christ "... rejoice in hope of the glory of 
God." (Romans 5:2) Also I Peter 1:8: "... yet be- 
lieving, ye rejoice with joy unspeakable and full of 
glory." This describes that state of being glorified 
together with Christ, which is the high, heavenly hope 
of the Christian. 

It is in and through Christ alone that sinners 
ruined in Adam, and daily falling short of the glory 
of God, find redemption from sin's guilt and deliver- 
ance from its power. A quote from W. R. Newell' s 
commentary on Romans, "Oh, the patience of the blessed 
Spirit of God I Moment by moment, day by day, month by 


month, year by year, through all the conscious and un- 
conscious processes of myriads of believers, the Spirit 
acts with a uniformity that is called (Romans 8:2) 
1 . , . the law of the Spirit of life in Christ Jesus 
. . .* In the newest convert, in the oldest saint, He 
gives freedom from the law "of sin and death. Sin in 
the flesh which was my torment is already judged, but 
in Another ; so that there is for me (Romans 8:1) no 
condemnation on account of the flesh. 

We lose communion with God and dishonor the Lord by 
our behaviour in not walking according to the Spirit of 
life, worthy of the Lord. Romans 8:2, "For the law of 
the Spirit of life in Christ Jesus hath made me free 
from the law of sin and death. 11 Romans 8:17, ". • . 
that we may be also glorified together." This is the 
key to the question, "Who are to be glorified with 
Christ when He c'omes?" II Thessalonians 1:10: "When 
he shall come to be glorified in his saints, and to be 
admired in all them that believe. . ." All the saints 
will share Christ's glory. 

It is present comfort beyond measure to know that 
when the day comes, God will do this blessed giving of 
life to our bodies through His Spirit that is now dwell- 
ing in us. Whether we are awake or asleep, the day is 
coming when this blessed indwelling Spirit of God will 
quicken (give life to ) these bodies. "... But we 
shall all be changed, In a moment, in the twinkling of 
an eye, at the last trump: for the trumpet shall sound, 
and the dead shall be raised incorruptible. . ." (I 
Corinthians 15:51,52) "Then we which are alive and re- 
main shall be caught up together with them in the 
clouds, to meet the Lord in the air: and so shall we 
ever be with the Lord. Wherefore comfort one another 
with these words." (I Thessalonians 4:17,18) 

We read in Ephesians 5:27 that Christ will present 
the Church unto Himself ". . . a glorious church, not 
having spot, or wrinkle, or any such thing; but that it 
should be holy and without blemish." "... from 
whence also we look for the Saviour, the Lord Jesus 
Christ: Who shall change our vile body, that it may 
be fashioned like unto His glorious body. . ." 
(Philamvi an s 3:20,21) 


We are His purchased possession. Acts 20:28: 
11 . . . which he hath purchased with his own blood." 
Romans 8:32: "He that spared not his own Son, but de- 
livered him up for us all, how shall he not with him 
also freely give us all things?" All things are yours, 
so possess your heritage, ". ♦ . For all things are 
yours; Whether Paul, or Apollos, or Cephas, or the 
world, or life, or death, or things present, or things 
to come; all are yours; And ye are Christ 1 s ; and Christ 
is God*s ." (I Corinthians 3tZl~2f) 
^ He wants us to understand and be enlightened, 
Ephesians 1:18: " . , , that ye may know what is the 
hope of his calling, and what the riches of the glory 
of his inheritance in the saints," (Read to end of 
chapter and Ephesians 2:7 and 3:8.) Philippians 4:19: 
"But my God shall supply all your need according to his 
riches in glory by Christ Jesus." Also Colossians 2:2.. 
According to Paul, not only the past is ours (the hymns 
of the great hymn writers, all true Christian teachers, 
the Old Testament Scriptures, which is a schoolmaster 
to bring us to Christ, just to name a few) but the fu- 
ture also, the days that are ahead, and the world to 
come . 

Now we don l t want to forget the great cost to bring 
us our many spiritual blessings. God sent His only be- 
gotten Son into the world. He gave His life, shed His 
blood, and ca&e victorious through' the resurrection. 
Now for born again believers, history in Adam ended at 
the cross (because believers must meet Christ at the 
cross). The hymn says, "At the cross where I first saw 
the light." Now we died with Christ, and were buried, 
of which our baptism is a symbol. Then we came forth 
to newness of life, a "new creature". We are now in 
the risen Christ. Colossians 3:3: "For ye are dead, 
and your life is hid with Christ in God." Paul is tell- 
ing us in Ephesians 3:16,17 "That he would grant you, 
according to the riches of his glory, to be strengthened 
with might by his Spirit in the inner man; That Christ 
may dwell in your hearts by faith;" (Read rest of chap- 


We are told that Romans 8 is the instinctive goal of 
the Christian, whether or not he can tell why. He may 
not be able to give ail the great doctrinal facts that 
give him comfort here, but with all of God's promises, 
he feels he has a most wonderful hope, Hebrews 6:19: 
"Which hope we have as an anchor of the soul, both sure 
and stedfast, and which entereth into that within the 
veil." In this great chapter he finds himself in the 
hands of the blessed Comforter, the indwelling Spirit 
in whose loving ministry he finds, n . . . the peace of 
God, which .passeth all understanding . . ..." (Philippians 
4:7) He finds himself without cause in himself, called 
"God^ elect 11 , involved in a great divine purpose that 
will end in his being conformed to Christ's image. 
M But we all, with open face beholding as in a glass the 
glory of the Lord, are changed into the same image from 
glory to glory, even as by the Spirit of the Lord. 11 
(II Corinthians 3:18) Christ being n the firstborn a- 
mong many brethren, 11 he finds himself beloved in Christ, 
and therefore never to be separated from that love, 

"Thou who givest of Thy gladness 

Till the cup runs o'er — 
Cup whereof the pilgrim weary 

Drinks to thirst no more — 
Not a-nigh me, but within me 

Is Thy joy divine; 
Thou, Lord, hast made Thy dwelling 

In this heart of mine. 

"Need I that a law should bind, me 

Captive unto Thee? 
Captive is my heart, rejoicing 

Never to be free. 
Ever with me,- glorious, awful, 

Tender, passing sweet; 
One upon whose heart I rest me^ 

Worship at His feet." 

— Gerhard Ter Steegan 

Romans 8:17: " . • . heirs of God and joint-heirs 
with Christ. . ." It is only through the grace of God 


that a guilty, lost child of Adam the first, should have 
written of him a " joint heir with Christ . " The eternal 
Maker of all things, the Beloved of the Father, the 
righteous One, the Prince of life — only God, the God of 
all grace, could prepare such a destiny for such a 
creature I May we humbly say according to His word, God 
has placed the believer in eternal union with His be- 
loved Son, as the last Adam the second man, having re- 
leased believers from the Adamic sin at the Cross, and 
having placed us in Christ risen in all the boundless 
and everlasting rights of His dear Son, u ... if we 
hold the beginning of our confidence stedfast unto the 
end." (Hebrews 3:14) 

God has commanded that His Gospel be preached and 
declared to all people. The Spirit so filled the 
Apostle Paul and the others that they could find but 
little rest until they had given the Gospel, the good 
news of the Kingdom of God to the world. 

Here I quote W. R. Newell: "If ever a minister was 
on fire for God (in the Spirit), it was Paul the man in 
Christ Jesus — the greatest thinker of his age, the one 
we owe the emancipation of the early Church from its 
Jewish nationalism and whose epistles throb with life 
today wherever the Gospel has been proclaimed, the se- 
cret of it all lies in the two words which he uses many, 
many times as his characteristic expression of 
Christianity: 'in Christ'." 

Wherefore the rather, brethren, give diligence to 
make your calling and election surer for if ye do these 
things , ye shall never fall: For so an entrance shall 
be ministered unto you abundantly into the everlasting 
kingdom of our Lord and Saviour Jesus Christ." (II 
Peter 1:10,11) 

— Raymond Wrightsman 
Ligonier, Indiana 

"Labour not for the meat which peri she th, but for 
that meat which endureth unto everlasting life, which 
the Son of man shall give unto you: for him hath God 
the Father sealed." Jesus T words in John 6:2? 



To my dear ones in the faith of Jesus t 

And now we are starting in a new year of 1975* The 
years are ever rolling on. The lovely time of creation 
is long in the past. The beautiful Edenic world so 
lovely, fresh and pure has more and more become marred 
and polluted by the blot of sin. 

So much of the treasures of the earth is now used in 
the ways of sin and folly, and to bolster up the evil 
ways of life privately and collectively until all flesh 
is corrupting its way I Yet notwithstanding all this, 
God has promised a thousand years of His reign upon 
earth when Satan will be bound. (Revelation 20:2) 
Surely this indicates a great change. Without Satan 
to interfere > this earth may return to Edenic beauty 
and harmony. The First Resurrection taking place, the 
saints of all ages arise in the beauty of new eternal 
bodies, the old bodies being changed (I Corinthians 
15:51) "in a moment, in the twinkling of an eye, at the 
last trump." To this we fondly look forward to, for 
it means our deliverance from this present evil world. 
It is well we know not the future, but if we belong to 
God, He will take care of us, for He holds our future 
in His hands. We would like to meet and greet you all, 
many whom I have not met before. This I would hope to 
see fulfilled in the spring, yet we do not know how it 
will be. 

God has been gracious and good to us; let us live, 
love, and work for Him! We ! ll work till Jesus comes, 
and then be gathered home! With great love to all of 
you in Jesus T holy name, Amen. 

Joseph I. and Weltha Cover 
Sonora, California 

No matter if there's bread to eat or not; 
No matter if my friends have all forgot 

That I am here; 
Thou art my God and shalt supply my need, 

I need not fear. 
By Esther L. Landis in The Christian Example 




Matthew 20:22: "But Jesus answered and said, Ye 
know not what ye ask," Are ye able to drink of the cup 
that I shall drink of, and to be baptized with the bap- 
tism that I am baptized with? 1 ' Is this question for 
us? If so, what does it mean, and are we able? 


To the first part of this question we would say "yes". 
Every soul that is entertaining the hope of eternal life 
must believe that every word that proceeded from the 
mouth of Jesus is for him . 

The second part; what does it mean, is not so easily 
answered, but we believe He is referring to His suffer- 
ing, shame, and death, and He is asking us if we are 
able to do this also. 

The third part of the question; are we able? We must 
say, not of ourselves, but only by God dwelling in us, 
can we achieve this acid test of discipleship. 
In no way would or could the natural man 
return good for evil, 
turn the other cheek, 
suffer wrong, 
go the second mile, 
love his enemies, 
bless those that curse him, 
do good to them that hate him, 
pray for them which despitefully use him, and 

persecute him, 
and forgive those who would kill the body, 
"If any man come to me, and hate not his father, and 
mother, and wife, and children, and brethren, and sis- 
ters, yea, and his own life also, he cannot be my dis- 
ciple." ■ ( Luke 14 : 26 ) 

— Kenneth Martin 
Nappanee, Indiana 



"Ye know not what ye ask. Are ye able to drink of 
the cup that I shall drink of, and to be baptized with 
the baptism that I am baptized with?" 

It appears to me quite easy to realize the fact 
that they did not, at this time, realize what they were 
asking. There are different statements in the scrip- 
ture that make it evident that they did not know what 
was ahead for the Lord, even though He had told them, 
much less for themselves. 

Some of the statements they made and the way they 
conducted themselves when Jesus was arrested and 
through His mock trial make it evident that they were 
not converted at that time. Jesus told Peter, M ... 
when thou art converted, strengthen thy brethren. 1 ' 
(Luke 22:31,32) 

Is this question for us? 

I surely think sol While we do not know too much 
about the future either, so far as this mortal life is 
concerned, we do have some things kept upon record 
which tell enough to make us realize there will be 
trials and temptations to meet. 

The Apostle Paul wrote to Timothy (II Timothy 3:12), 
"lea, and all that will live godly in Christ Jesus 
shall suffer persecution." But on the spiritual side 
we have a guide, of whom Jesus said, "shall abide with 
you forever." The Holy Spirit I 

Paul says if we have not the Spirit of Christ we 
are none of His. If we have the Spirit our lives will 
manifest it; because the Spirit in man bears fruit. 
And this fruit is so far different from the works (or 
fruit) of the flesh that it will be manifest. See II 
Corinthians 13:5. James 4:3 says, "Ye ask, and re- 
ceive not, because ye ask amiss, that ye may consume 
it upon your lusts." Jesus said, "Without me ye can 
do nothing." 

So if we are able, it is not of ourselves, but by 
a faith that worketh by love . 

Some more evidence as regarding whether or not we 
are able can be seen in I Corinthians 10; also Luke 


15:25 to the end of the chapter. 

The more we see and hear of professed Christianity 
in this our day makes me think there may be more of 
the "older sons." We need to look deep into our own 
hearts and be sure we are controlled by the spirit 
that was manifested by the father , and not the one 
that was still in the older son. 

— Elmer Brovont 

Rossville, Indiana 

In Hebrews 13, three times (verses 7, 17, and 2k) 
the writer mentions "them that have the rule over you." 
Are there any such rulers today? How do we apply 
verse 17: "Obey them that have the rule over you, and 
submit yourselves..."? 

We invite participation in this seetion. If you 
have an answer to this question or a question of your 
own, send your comments to: 

The Pilgrim 

Rt. 5, Box 874 

Sonora, California 95370 

But to do good and to communicate forget not: for 
with such sacrifices God is well pleased, 

Hebrews 13:16 


The Annual Meeting of the Old Brethren Church will 
be held, the Lord willing , on May 16 — 18 this year, 
at the Salida meeting house, Salida, California. 
Friday the 16th will be counsel day, Saturday and 
Sunday (Pentecost) will be public preaching, and 
Saturday evening will be the Communion service. 

A hearty invitation and welcome is extended to 
all of our members and friends to attend. 

—Daniel P. Wolf 



There were probably eleven Brethren churches in 
eight counties by 1856 , and by the year 1870 the number 
had increased to twenty-seven in twenty or more coun- 
ties. (The exact number of counties cannot be stated 
because the record is not always clear in which county 
some of the newly organized churches were located.) 

The history of the Brethren in Illinois begins with 
the history of Jacob and George Wolfe Jr. in the south- 
ern part of the state. 

George Wolfe Sr., the first known Elder of the 
Brethren Church to settle west of the Allegheny Moun- 
tains, moved from Lancaster Co. Pa. in 1787 to Fayette 
Co. Pa. In 1800 he with his two sons Jacob and George 
Jr. went by flat boat down the Ohio River to Kentucky, 
In 1808, or earlier (the account differs on the date) 
the two Wolfe brothers, Jacob and George Jr., with Adam 
Hunsaker, whose wife was a sister of the Wolfe brothers, 
and George David, pushed their way by boat and on foot, 
through the dense forests of southern Illinois to what 
is now Jonesboro in Union County, about forty miles. 
north of Cairo. This was while Illinois was a part of 
the Indiana Territory and about ten years before it 
became a state. 

This first trip was without their wives. Here they 
stayed for about a year and cleared some land and built 
log houses for their families and then returned to 
Kentucky and brought their wives with them to the new 
homes which they had built. Other families soon joined 
them, and in 1812, we are told, that the Wolfe brothers 
and eight other persons were baptized by Elder John 
Hendricks of Kentucky, and the first Brethren Church 
was organized in Illinois. At the same time George 
Wolfe Jr. was chosen to the ministry and Jacob Wolfe 
and George Davis were chosen deacons. 

From this beginning of the Brethren in southern 
Illinois other congregations were soon organized: 
Sugar Creek, Sangamon Co. 1830, by I sham Gibson of 


Macoupin Co., and Mill Creek,, Adams Co. 1031 j by Elder 
George Wolfe Jr. Mill Creek is said to have prospered 
greatly, and in a few years had over 200 members. 
These churches were later known as the "Far Western 
Brethren" and from them emerged three strong brother- 
hood leaders: viz. George Wolfe Jr., Isham Gibson and 
D. B. Sturgis. 

Other churches were established in southern Illinois 
before 1856, including Astoria in Fulton Co. and Cerro 
Gordo in Macon Co. Astoria was organized in 1852 with 
John Fitz and wife, Jesse Danner and wife, Samuel 
Falkenstein and wife and Nancy Stambaugh as "charter 
members." Cerro Gordo, the home of Elder John Metzger, 
was organized in 1856. By 1870 there were 18 churches 
In 16 counties in southern Illinois. 

The settlement of the Brethren in Northern Illinois 
was independent of that in the southern part of the 
state. The first church was Arnold's Grove, Carrol Co. 
1842, composed of members from Franklin Co. Pa, This 
was the home of Elder Christian Long, well known in 
Brethren history. Rock River, 1845 , was the second; 
its first members were from Washington Co. Maryland. 
The third was West Branch in Ogle Co., organized in 
1846 with members who were also from Washington Co. 
Maryland. Others were: Yellow Creek, Stephenson Co. 
1848, by members from Ohio and Pa., and Pine Creek, 
Ogle Co.; Hickory Grove, Milledge and Rock Creek, 
Carrol Co., 1858. So that by 1870 there were at least 
nine churches in northern Illinois. 

—Daniel F. Wolf 
Reprinted from the January, 1958 Pilgrim 


We of the Salida congregation were made to rejoice 
with the angels of heaven when another precious soul, 
Sherry (Hatler) Cover, was received into our fellow- 
ship January 19 by a public confession of faith and 
holy baptism. —Daniel F. Wolf 



"Behold the Man/" without a flaw, 
A crown of thorns that meek head wore; 
Scourging and spitting He patiently bore, 
Jesus, The Faultless One 

"Behold the Lamb of God," and see 
His life laid down on Calvary; 
His precious blood shed there for thee, 
Jesus, The Crucified One, 

"Behold my hands and feet," said He, 
And no more unbelieving be; 
"0 grave, where is thy victory?" 
Jesus, The Risen One. 

"Behold, I r m alive forevermore," 
r Tis a living God whom we adore; 
Glory and honor and power for 
Jesus, The Living One. 

"Behold, I stand at the door and knock," 
hardened heart, so fast to lock 
The door, and in thy soul to mock, 
Jesus, The Waiting One. 

"Behold, I come quickly." Even so, 
Lord Jesus come, that v/e may go 
To meet Thee face to face and know, 
Jesus, The Coming One. 

"Behold, I make all things new, 

Write, for these words are faithful and true." 

What He has said He will surely do. 

Jesus, The Faithful One. 
• ■ 

By Beatrice N. Hunt 

Selected by Elizabeth Cover 


cended, and the floods came, and the. winds blew, and 
beat upon that house; and it fell: and great was the 
fall of it." (Matthew 7:24-2?) — L.C. 



When Jesus was here on earth. He spoke a lot to 
people and preached in the synagogues and on the hill- 
sides. Many of His sayings are written down in the 
Bible. He told us new things that had never been told 
before — about God's love for us and about our duty to 
God and to people around us. Because Jesus is the Son 
of God, we should read His words and learn to know 
what He told us. 

Following are examples of Jesus' sayings. Look up 
the Bible references and write in the missing words: 

M But seek ye first the kingdom of , and his 

righteousness; and all these things shall be added 
anto ."(Matthew 6:33) 

"But I say unto you, That ye resist not evil: but 

whosoever shall smite thee on thy right , 

turn to him the other also." (Matthew 5:39) 

"Not every one that saith unto me, Lord, Lord, shall 

enter into the kingdom of _, but he that 

doeth the will of my which is in heaven." 

.'Matthew 7:21) 

"Ask, and it shall be you; seek, and ye 

; hall ; knock, and it shall be unto 

vou." (Matthew 7:7) 

"For God so loved the , that he 

ds only begotten Son, that whosoever believeth in him 

should not , but have everlasting life." 

(John 3:16) 

"Therefore whosoever heareth these sayings of mine, 
and doeth them, I will liken him unto a wise man, which 
built his house upon a rock; And the rain descended, 
and the floods came, and the winds blew, and beat upon 
that house; and it fell not: for it was founded upon a 
rock. And every one that heareth these sayings of mine, 
and doeth them not, shall be likened unto a foolish man, 
which built his house upon the sand: And the rain des- 

( Continued on page 15) 


VOL. 22 FEBRUARY, 1975 NO. 2 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly Justs, which war against the soul." 1 Peter 2: 1 1 


Today if I can just walk softly with my Lord — 
Be conscious of His presence by my side, 
And talk to Him, reflect upon His Word 
And ask that He will ever be my Guide, 
I know that every task will be made, light, 
The sunshine once again will be so bright 
As His great love has overcome my night, 
If I can just walk softly with my Lord. 

So many days I try to walk alone, 
And keep my burdens all locked in my heart, 
And cherish them as if they 1 re mine to own, 
And grimly treasure every hurt and dart. 
I turn them 'round and hold them to the light 
And count them like a miser half the night, 
When God would lift them from me with delight 
If I would just walk softly with my Lord. 

How very strange that this should. ever be; 
We'd never doubt that He our soul can spare, 
Or that someday His very face we'll see — 
Yet cannot trust Him with our daily care. 
He's here to walk beside us every day, 
And smooth the stones from out bur weary way. 
He whispers,- "I will be t your Friend today, 
If you will just walk' softly with your Lord." 

— Vera Miller 

Tuolumne , California 

THE PILGRIM is a religious magazine published in the interests of the 
members of the Old Brethren Church. Subscription rate: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


Jesus, as He journeyed at one time, said: "Come 
unto me, all ye that labour and are heavy laden, and I 
will give you rest." (Matthew 11:28) ,f . * . All things 
are ready: come unto the marriage. " (Matthew 22:4) 
Also after He finished His work, died on the cross, was 
laid in the tomb, and rose triumphant on the Lord ! s 
day, and after forty days with His disciples, He as- 
cended up into heaven. Coming unto John His beloved 
disciple and Apostle on the isle of Patmos, and reveal- 
ing unto him many future events, John records, "Behold, 
he cometh with clouds; and every eye shall see him, and 
they also which pierced him: and all kindreds of the 
earth shall wail because of him. Even sc, Amen." 
(Revelation 1:7) 

Now, upon the throne of His glory He again sends 
forth the last call before He comes again: ". . .1 
am the root and the offspring of David, and the bright 
and morning star. And the Spirit and the bride say, 
Come. And let him that heareth say, Come. And let him 
that is athirst come. And whosoever will, let him take 
the water of life freely." (Revelation 22:16,17) The 
way is clear unto the gates of the New Jerusalem, and 
even to the throne of God and the Tree of Life that is 
growing by the river of water of life that flows from 
the throne of God. Cornel I desire to join with all 
who have heard our Lord and Master, and it's the ground- 
uwell of glory and joy arising from all the redeemed, 
echoing and reechoing through all the earth. Come, 
come all ye hosts of earth. Hear the call to service, 
the call to glory, the call to eternal life. 

The pearly gates are open, the passage is free, but 
you must give yourself completely to the service of 
your Lord, and follow Him all the way. To follow means 
to be obedient to the holy word of life I You cannot 
earn youi* salvation, but if you are entirely disobedient 
you may lose it. 


It is most comforting to know there has been a line 
of faith since the beginning and it came down to Noah 
who walked with God, His family was faithful, too. 
That was the time of the flood, the great deluge that 
covered all the earth even as it was at the time of 
creation. There is the fascination of delight to con- 
sider the faithful of all ages traveling in the same 
direction, ever so long before Jesus came to earth. 

We have so much more advantage over those who lived 
before Jesus came, "The true light now shineth." "But 
if we walk in the light, as he is in the light, we have 
fellowship one with another, and the blood of Jesus 
Christ his Son cleanseth us from all sin." (I John 1;7) 
And we need have no fear when we are close to- Jesus. 
We read in prophesy of Jesus, "Fear thou not; for I am 
with thee: be not dismayed; for I am thy God: I will 
strengthen thee; yea, I will help thee; yea, I will up- 
hold thee with the right hand of my righteousness." 
(Isaiah 41:10) And Jesus says, "I will not leave you 
comfortless: I will come to you." (John 14:18) So we 
take comfort in the wonderful promises of God and de- 
sire to heed His call "come" which means action of the 
highest and best order on our part. 

We can walk with God even as Enoch, Noah, Moses and 
Elijah. We may not attain to their greatness, but we 
can humble ourselves and be obedient for our Leader 
". . .humbled himself, and became obedient. unto death, 
even the death of the cross." (Philippians 2:8) "Humble 
yourselves therefore under the mighty hand of God, that 
he may exalt you in due time." (I Peter 5:6) "There- 
fore leaving the principles of the doctrine of Christ, 
let us go on unto perfection; not laying again the 
foundation of repentance from dead works, and of faith 
toward God, Of the doctrine of baptisms,; and of laying 
on of hands, and of resurrection of the dead, and of 
eternal judgment." (Hebrews 6:1,2) Six vital princi- 
ples that all true Christians will accept and follow. 
We have the Bible, the Old and New Testaments which 
portray to us all we need to know of man's creation, 
his tranquility in the garden of Eden until he fell 
and sinned. God in His judgment against man gave them 


a promise of a Redeemer which in due time came to pay 
the price for sin, and became our sinbearer, became the 
scapegoat. He bore our sins and carried our sorrows. 
He has opened the way to eternal life. "These things 
saith he that is holy, he that is true, he that hath 
the key of David, he that openeth, and no man shutteth; 
and shutteth , and no man openeth." (Revelation 3:7) 
"All power is given unto me in heaven and in earth. 
Go ye therefore, and teach all nations, baptizing them 
in the name of the Father, and of the Son, and of the 
Holy Ghost: Teaching them to observe all things what- 
soever I have commanded you: and, lo, I am with you 
alway, even unto the end of the world." (Matthew 28: 
18-20) Come. 

Jesus is calling from heaven, 

Calling for us now to come; 
Freely His life has been given 

That He may take us all home. 

Come from all sinning and sorrow, 
Come, for the way now is clear; 

Putting not off till tomorrow 
Pleasure and presence so dear. 

Come to the sunshine of loving, 

Brightly in this happy day: 
God f s mighty power is moving; 

Come that we may not delay. 

Hear for the Saviour is calling, 

Now He is pleading us "Come." 
Now the redeemed ones are homing, 

Happy to nevermore roam. 

Gathering His loved ones to heaven, 

All in His presence to reign; 
Finding the love He has given, 

Life and salvation to gain. 

— J. I. Cover 

Sonora, California 



One frequently hears the charge brought against the 
plain churches, "Yes, they have many good points, but 
they just don't preach the plan of salvation," 

Only the other day I heard it, and I decided to do 
a little thinking on the subject. Just what do the 
people who say this mean by the "plan of salvation" 

If it is true that the plain churches do not teach 
the plan of salvation, there is plenty of reason to be 
concerned. But before we accept such a charge as true, 
it is only right that we find out what the people who 
are making it mean by "the plan of salvation." 

About six months ago I came across a magazine write- 
up about a popular evangelist from Ohio. The magazine 
told in glowing terms of the man's great success in 
drawing crowds to his meetings and of the many conver- 
sions under his preaching. I was less than impressed, 
for the same article told how this man said he does 
not have time to discuss doctrine. He said he would 
let others argue about doctrine if they wished; he in- 
tended to stay busy preaching "salvation." 

This man's statement sums up many people's thinking 
about salvation. It implies that salvation can be 
separated from doctrine. It implies that a person can 
have salvation while disobeying the many commandments 
of the Bible that are doctrinal in nature. This is a 
misleading concept of salvation which is far from 
Scriptural. It ignores the words of Jesus when He 
.said, "If ye love me, keep my commandments." (John 14: 

15) -. 

' Many. of these people who are doing the most talking 
about the "plan of salvation" have what might be called 
the "ABC religion." They have been reading Billy 
Graham, Billy Sunday, D. L. Moody, and a lot of other 
teachers more than they have been reading the Bible 
and the teachings of our Anabaptist forefathers. 

To these people who are mixed up in some brand of 
the "ABC" religion, life is very simple. These are 
the people who have everything down on a formula basis 


so that it could almost be taught to a kindergarten 
class. To them it is as simple and easy to follow as 
a recipe for baking a cake. Their concept of the plan 
of salvation is: STEP ONE: Fall on your knees , say 
you are a sinner and in need of God. STEP TWO: Ask 
Jesus to" come and live 'in your heart. STEP THREE: 
Summon a sudden burst of faith and thank God loudly for 
having so gloriously saved you, STEP FOUR: Go out re- 
peating your testimony, which seems to mean, talk about 
yourself in religious terms. (There may be a number of 
slight variations in the formula , but the over-simpli- 
fied, step-by-step, bake-a-cake approach remains the 

A,B,C. One, two, three. There. As simple as that. 
It's done. You were a sinner and now you are a saint. 
It doesn't matter that you did it on the spur of the 
moment under a strong emotional appeal. It doesn't 
matter that you know nothing of the doctrines and com- 
mandments of the Bible. It doesn't matter that your 
will isn't broken. It doesn't matter that you are not 
united with a Bible-believing, disciplining church. 
Why should it matter, for now you are " saved". 

Saved. For those in the "ABC" religion, it's almost 
a magic word. When someone mentions the worldliness in 
their lives, they, don't worry. They just say how glad 
they are those things are secondary, and that now, at 
last, they are saved. It's a word that is often used 
as an automatic exemption from following those unhandy 
Bible teachings on non-conformity, self-denial, and 

This is a false concept of the "plan of salvation." 
If we look honestly at it we will see that it is close- 
ly connected with the mass-meeting, altar-calling type 
of conversion. It has more in common with the teach- 
ings of present-day evangelists than with the blood- 
steeped writings of our martyred forefathers. It is 
too bad that we have allowed people who disregard such 
basic Bible principles as nonresistance and church dis- 
cipline to influence us in our concept of what the plan 
of salvation actually is. 


The plan of salvation Is not just several verses 
from John and one from Romans, The plan of salvation 
is something we need every day as long as we live. Our 
salvation dare never be in the past tense , or it will 
only be pretense. 

The plan of salvation is so many things. It is a 
daily walk on the narrow way. It is a broken and a 
contrite spirit. It is a teachable attitude. It is 
faith in the promises of God. It is repentance. It is 
purity. It is compassion. It is being honest with 
ourselves, our fellowmen, and God. It is accepting 
responsibility. It is submitting to authority. It is 
being a part of a Bible-based fellowship where saints 
are encouraged and sinners admonished. It is all these 
and a thousand more. Above all, it is an humble de- 
pendence on the grace of God, realizing that we have 
deserved and still do deserve only eternal condemnation. 

If the plan of salvation could be summed up in a 
half dozen verses, the Bible would not need to be so 
long. For the Bible is given for no other purpose than 
for the salvation of men. 

The plan of salvation is not just a commitment that 
we make in one half hour. It is true that we all must 
come to the place where we realize that we are lost and 
need a Saviour. But that is not the plan of salvation. 
It is only the beginning. The plan of salvation the 
Bible teaches includes our whole lives. Our commitment 
to God will avail us nothing unless it is followed up 
by daily cross-bearing. I believe that many times 
John 3:16 has been emoted when it would have been well 
to quote alongside of it the words of Jesus. when He 
also said, "If any man will come after me, let him deny 
himself and take up his cross daily and follow me. 11 

For the plan of salvation is more 'than .the atonement. 
It Is also discipleship. Without discipleship the 
atonement is of no value to us, regardless of how many 
words we make to the contrary. The Apostle James says 
it is easier to prove we have a saving faith by how we 
live than by what we say. (James 2:14-28) 

Closely connected with the over-simplification of 
the plan of salvation is a wrong concept of the new 


birth. Too many think of the new birth as the same 
thing. as a decision. A decision can be made with ease. 
To be born is a painful process. A birth involves 
struggle, suffering, and agony. Our forefathers taught 
that even as the natural birth is not accomplished 
without much sighing and pain and travail, so it is 
with the spiritual birth. 

We should indeed be concerned that our churches do 
teach what the Bible teaches. We all know there is 
much work to be done. There are conditions among us 
that are not as they should be , But to say that the 
plain churches do not teach the plan of salvation is 
hardly fair. It would be fairer to say that they do 
not believe that merely to talk about one T s salvation 
is enough. It must also be lived. 

Undoubtedly the plain churches should teach the plan 
of salvation more — the whole plan. But I am thankful 
that it is taught as fully as it is. For every time we 
teach that the grace of God is calling men to repent- 
ance, we teach a part of it. Every time we teach that 
men must love God and forgive* each other, we teach a 
part of it. Every time we teach that religion without 
self-denial and discipleship Is a mockery, we teach a 
part of it. 

We could go on for hours. The list is as long as 
the sermons our ministers preach with such earnestness 
every Sunday. The list is as long as the pages of 
Family Life, which are devoted to "Christian living" 
(another term for the plan of salvation). Last of all, 
and most Important, it is as long as the fathers, moth- 
ers, school teachers, and young people in every com- 
munity who radiate the Gospel message of hope and love 
in their daily lives. 

By Elmo Stoll 

Selected by Kenneth and Lois Martin from October, 1969 

Family Life 

Thou art my hiding place and my shield: I hope in 
thy word. Depart from me, ye evildoers: for I will 
keep the commandments of my God. (Psalm 119:114,115) 




In Hebrews 13> three times (verses 7, 17 9 and 24) 
the writer mentions "them that have the rule over you. 11 
Are there any such rulers today? How do we apply 
verse 17: "Obey them that have the rule over you, and 
submit yourselves..."? 


First of all, we would like to consider the word 
"rule". We believe the translators could have used a 
better word here, and they have in many other trans- 
lations. Many use the term "spiritual leader". When 
we think of a ruler, we think of someone who is lording 
over our lives. 

Notice the instructions Peter gives us. (He calls 
them elders instead of rulers.) "Feed the flock of 
God which is among you, taking the oversight thereof, 
not by constraint, but willingly; not for filthy lucre, 
but of a ready mind; Neither as being lords over God*s 
heritage, but bein g en samples to the flock ." (I Peter 


The ouestion is, do we have such an office in the 
Church today? We believe we do and also believe the 
true Church will have this office occupied till the. 
return of our Lord. We believe this office was ordained 
by Christ and His apostles solely for the edification 
of the 'body, (Ephesians 4:11-13) and -that the Spirit 
through the Church calls men to this office. 

How are we to obey them and be subject to them? 
This has caused lots of grief and sorrow ever since God 
had a people and is not always easy to say how it should 
be, but we can be assured that if those who have this 
responsibility of leadership obey the instruction given 
them, and those given in their care follow the instruc- 
tion given them, we have a beautiful picture. And God 
will richly bless a setting of this kind. 

Without obedience and submission it is impossible 
to please God* To properly obey these two virtues is 


one of the greatest joys we can have in this life. We 
are not only to be submissive to our -spiritual leaders. 
The apostle Peter tells us we should be subject one to 

We know many who have been placed in this responsi- 
bility have not been faithful. The only advice we have 
here is that of the apostle Paul: "Follow me as I have 
followed Christ." 

— Kenneth Martin 
Nappanee , Indiana 

I believe these scriptures apply to us today just 
as they did to the Hebrew brethren. The ones who have 
the role of ruler in the Church today are the elected 
ministry. The original meaning of ruler in this writing 
was that of guide or leader. In our Church system the 
presiding elder assumes the greater responsibility. 

Verse 7 is in the past tense and instructs us to 
respect and heed the ways of those faithful ones who 
have left us examples to follow. 

Verse 17 is instruction for the present time. We 
believe the Holy Spirit directs our ministers and 
elders in their ministry, and by submitting and heeding 
their teaching and counsel it is well pleasing to the 
Holy Spirit. If there is contention and an unwilling- 
ness to accept sound teaching and counsel there will 
result unprofitable grief.. 

Verse 24 directs that due respect be given to those 

of church leadership and would have us to salute all 

the saints. , , TT 

— Joseph Wagner 

Modesto, California 

In I Corinthians 9:22 Paul writes, "...I am made all 
things to all men, that I might by all means save some." 
Is this a valid Christian principle for today? If so, 
how should we put it into practice? 

If you care to comment on this question, please 
send your answer or a question of your own to The 
Pilgrim . 



The mind of man is such that he longs to know every- 
thing. We speculate and wonder far beyond our own 
realm and into the place where God is. Our minds can- 
not grasp all the great truths , but still we reason and 
wonder. We know that God is sovereign, over all, and 
possessing the ultimate in wisdom, power, love, majesty, 
goodness, fairness, faithfulness. According to the 
scriptures (l Corinthians 15:24-26 and Hebrews 2:8,9) 
He reigns supreme and puts all things under Himself. 
But God's enemies are mentioned here. And also it is 
declared that M we see not yet all things put under him," 

So, though we know that God is sovereign, we see al- 
so that He is in the process of putting down His enemies* 
Evidently Satan rebelled against God in a powerful ef- 
fort that influenced other beings (Rev. 12:4), charged 
God with partiality (job 1:10), and challenged His au- 
thority (Isaiah 14:14). No doubt God could have crushed 
this rebellion in an instant of flashing power. But He 
chose to forbear and to demonstrate His righteousness 
and fairness. Satan carried his rebellion to the newly 
created earth, and we have the situation we see today. 

We may wonder why God allowed Satan to tempt Eve and 
cause the fall. We may speculate about why so many are 
deceived and lost. We may even tend to think that this 
must be God's will since it happens and He is sovereign. 
But we should remember Paul's words in I Timothy 2:4, 
"Who will have all men to be saved, and to come unto 
the knowledge of the truth." See also II Peter 3:9. 
So we see plainly what is the will of God. It is the 
salvation of all men. But until God's enemies are all 
put down, we see things happen that .are not God's will. 

God still calls men to repentance and salvation. 
Until He puts down all enemies, we have the choice of 
whether we will answer His call or yield to the tempta- 
tions of the adversary and do that which is not God's. 
will. This is a real situation. It is not .an act or 
a fantasy. The issues are real, the dangers are .real, 
and the opportunities and promises are bona fide. It 
is so real and vital (Continued on page 15) 



The first Brethren church west of the Mississippi 
River was in what is now Cape Girardeau County, Miss- 
ouri, about forty miles north of Cairo , Illinois, and 
about 135 miles south of St. Louis, when the population 
of St. Louis was about 900 persons and before Cairo was 
in existence. 

According to J. H. Moore, in "Brethren Pathfinders' 1 , 
Daniel Klingensmith, of Lancaster County, Pa, went down 
the Ohio River about 1795 — probably to Kentucky, where 
he obtained information regarding southern Missouri, 
which at that time belonged to Spain, Major George 
Bolinger had been given a large body of land there, on 
which to settle emigrants from North Carolina, and a- 
mong those emigrants were about a dozen families of 
Brethren who had gone to North Carolina from Pennsyl- 
vania at an earlier date, 

Daniel Klingensmith finally settled on a 300 acre 
tract of land, obtained by a Spanish grant. A few 
years later other members came from Pennsylvania, 
Kentucky, and North Carolina, among the first of whom 
were Peter Baker, John Miller, and Joseph Niswanger, 
all from North Carolina, Elder John Hendricks, Logan 
Co, Kentucky was the first minister to visit this set- 
tlement. He is said to have visited it on several for- 
mer occasions and baptized a number of converts. These 
members were also visited by Elder George Wolfe Sr. 
Their first lovefeast was held at the home of Joseph 
Niswanger in 1810, This was eleven years before Miss- 
ouri became a state and before there were any Brethren 
churches in Illinois. They were organized in 1818, and 
in 1824 numbered about 50 members. All of the Brethren 
historians report that this church prospered for awhile 
but eventually died out. Its downfall is attributed by 
J. PL. Moore to the propagation among Its members of the 
writings of Elhanan Winchester on » Final Restoration" 
and the closely related doctrine of Universalism. He 


also attributes the loss of the Kentucky churches to 
this same cause , and says in his closing paragraph on 
this subject, 

While most of our historians , when treating the 
Kentucky situation, have attributed the disap- 
pearance of those churches to a friction between 
them and the general Brotherhood regarding the 
manner of observing the religious rite of feet- 
washing and the Lord f s supper , it is probable 
that the habit among some of the ministers of 
greatly stressing Final Restoration, as elab- 
orated by Winchester, had as much to do in pav- 
ing the way for their ultimate downfall as any 
one thing that may be named. It was the trifling 
with "strange fire n and burning it on their con- 
secrated altars that helped to sound the death 
knell for these once promising churches. And 
what was true respecting the results of burning 
strange fire one hundred years ago is equally 
true today. As long as the Church of the Brethren 
will continue to offer the people only sound New 
Testament doctrine, and let that doctrine in- 
clude the all things, you are going to find the 
powers of heaven standing by her, but whenever 
we get to offering strange fire, strange doc- 
trines, on her altars you might as well say 
good-by to the good old Dunkard church with her 
sacred, heaven born institution. The altar that 
Alexander Mack and his comrades helped to re- 
establish can stand a lot of abuse and even neg*- 
lect, but it will not stand for strange fire, 
not too close affiliation with churches holding 
loose doctrinal tenets. 

Fortunately there were other churches established in 
Missouri which did not suffer the fate of the Gape 
Girardeau congregation. Four others are listed by 1872: 
Cedar County, 1854; Spring Creek, 1869, and Spring 
River, Jasper Co. and Shoal Creek in Newton Co. 1872. 


IOWA: The Brethren first entered Iowa in the south- 
ern part: Libertyville, Jefferson Co. was organized in 
1844 by Elder George Wolfe Jr. of Illinois. It was the 
first Brethren church West of the Mississippi beside 
Cape Girardeau j which came to naught. Others were: 
Mr* Etna, Adams Co., 1851; Farview, Appanoos Co., 1853; 
Monroe Co., 1854; English River Church, 1855; Franklin 
Church, Decatur Co., 1858; Keokuk Co., 1858; Middle 
Creek, Mahaska Co., I860; Crooked Creek, Washington and 
Johnston Counties, 1864; Coon River, Guthrie Co., 1862; 
Osceola, Union Co., 1877; and Pleasant Valley, Appanoos 
Co., 1877. 

In middle Iowa were these: Cedar Grove, Cedar Co., 
1852; Indian Creek, Dry Creek, and Iowa River, 1856. 
And Waterloo, Black Hawk Co. in northern Iowa., 1856. 

KANSAS: The first church in Kansas (Cottonwood), 
Lynn Co., was organized in 1856. Washington, Douglas 
Co., 1858 was the second, and Wolf Creek was organized 
in 1859. It is stated that there was a great increase 
of Brethren migration into Kansas during the seventies. 

WISCONSIN: Four churches are recorded in Wisconsin 
before 1880: Ash Ridge, Richland Co., 1854, by George 
W. Studebaker from the Mississinewa Congregation in 
Indiana; Irvin Creek, near Menomonie, Dunn Co., 1869; 
Pierce Co., 1875, and Chippewa Valley, 1879. 

NEBRASKA: Part of the same migration which moved 
into Kansas extended into Nebraska: Bell Creek, Dodge 
Co., 1866, and Bethel Creek, 1875. 

One church is also mentioned in Colorado near 
Longmount, 1877. 

—Daniel F. Wolf 

Reprinted from The Pilgrim s February, 1958 

Be ye also patient; stablish your hearts: for the 
coming of the Lord draweth nigh. (James 5:8) 


EDITORIAL (Continued from page 11) 

that it took the sacrifice of Jesus to atone for the 
sins of the world. 

May we not depend on our speculations and reasonings 
but yield to God with faith planted in His Word and His 
faithfulness. Our reasonings are limited to our know-- 
and experience. But faith in God knows no human limits, 
but trusts in the faithfulness and eventual victory of 
the Ruler and Saviour of the universe . Someday He will 
be completely victorious , and Satan will be defeated. 
"Woe to the inhabiters of the earth and of the seal for 
the devil is come down unto you, having great wrath, 
because he knoweth that he hath but a short time." 
(Revelation 12:12) May we choose to belong to the 
Lord Jesus and be victorious with Him. — L.C. 


The Annual Meeting of the Old Brethren Church will 
be held, the Lord willing, on May 16-18 this year, at 
the Salida meeting house, Salida, California. Friday 
the 16th will be counsel day, Saturday and Sunday 
(Pentecost) will be public preaching, and Saturday 
evening will be the Communion service. 

A hearty invitation and welcome is extended to "all 
of our members and friends to attend. 

—Daniel F. Wolf 


We, the members of the Old Brethren Church of 
Canada, Ohio and Indiana have chosen April 5th and 6th 
for a Communion date, and invite members and friends 
to be with us at that time. The meeting- is to be held 
at the Wakarusa meeting house, the Lord willing. 

— Elmer Brovont 



The Twelve Apostles 

From His many followers Jesus chose twelve men whom 
He called "Apostles." This word means "one sent forth," 
These Apostles were: 

1. Simon Peter 

2. Andrew, Peter's brother 

3. James , the son of Zebedee 

4. John, the brother of James 

5. Philip 

6. Bartholomew 

7. Thomas 

8. Matthew, the publican (also called Levi) 

9. Jajnes, the son of Alphaeus 

10. Lebbaeus Thaddaeus (called Judas, the brother 
of James in Luke 6:16) 

11. Simon the Canaanite (called Zelotes in Luke) 

12. Judas Iscariot, who betrayed Jesus (later replaced 
by Matthias in Acts 1:26) 

,?* Jesus sent these men out to preach and to heal in 
places He would come to later. He gave them instruc- 
tions recorded in Matthew 10. Fill in the spaces in 
these verses: 

Matthew 10:16, "Behold, I send you forth as sheep 

in the midst of : be ye therefore wise 

as , and harmless as doves." 

Matthew 10:27, "What I tell you in darkness, that 

speak ye in : and what ye hear in the ear, 

that preach ye upon the ." 

Matthew 10:31, "Fear ye not therefore, ye are of 
more value than many ." 

Matthew 10:39, "He that findeth his , shall 

lose it* and he that his life for my sake 

shall find it." 

Read all of Matthew 10 and try to memorize the names 
of the twelve Apostles. — L.C. 


VOL. 22 

MARCH, 1975 K0 - 3 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 

The eventide falls gently now, 

By Kedron's side, o'er Olive's brow> 
And through the gloom me-thinks I see 

A lonely form in prayer for me. 
The gentle tone, through stately trees, 

Is borne upon the murme ring. breeze, 
He bowed His head— God's only Son— 

And meekly said, "Thy will be done." 

In fervent prayer for you and me 

He wrestled there in agony; 
With drops of sweat, of crimson hue, 

His brow was wet as with the dew. 
In tears He knelt, with troubled soul, 

While there He felt death's sorrows roll; 
Our sins He bore — the Holy One— 

And said once more, "Thy will be done." 

And then before His vision came 

The crown of thorns, the cruel shame, 
The scorn of those He sought to save, 

The reeking cross, the silent grave. 
"This bitter cup, Lord, I pray, 

Before I sup, take Thou away." 
Yet answered still, as there He knelt, 

"Not as I will, but as Thou wilt." 

Gethsemanel sacred place! 

Once more I see my Saviour's- face; 
It shines anew with glory, now, 

And angels -smooth His pallid brow. 
Oh, let me e'er this scene behold I 

Oh, let me hear the story told 
Of Him who there the victory won, 

Who said in prayer, "Thy will be done!" 

Bv Clara M. Brooks 

"THE PI L. GRIM is a religtous magazine published in the interests of the 
■nbers of the Old Brethren Church. Subscription rote: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Dsniel F. Wolf. 



"But as the days of Noe were, so shall also the 
coming of the Son of man be." (Matthew 24:37) 

During Jesus 1 ministry on earth, He commonly spoke 
of Himself as the "Son of man*" So the "coming of the 
Son of man" in our text has reference to that great and 
notable day when Christ our Lord will come again to 
earth in the glory of God the Father and all the holy 
angels with Him. 

These words , found near the close of the 24th chap- 
ter of Matthew, appear as a concluding warning in con- 
nection with a number of other signs which Jesus fore- 
told, in the preceding verses, would precede and accom- 
pany His coming. In this text we are told that His 
coming will be at a time when the attitude and conduct 
of the people of the earth will be as it was in the 
days of Noah when God destroyed the earth with a flood. 

"For as in the days that were before the flood they 
were eating and drinking, marrying and giving in mar- 
riage, until the day that Noe entered into the ark, and 
knew not until the flood came, and took them all away; 
so shall also the coming of the Son of man be." 

What little history we have of the days of Noah be- 
fore the flood is contained in a few verses in the 6th 
chapter of Genesis and what is revealed by Jesus in 
this text and several other brief statements by New 
Testament writers. But brief as the record is, it is 
most comprehensive and reveals that they were terrible 
days. They were "eating and drinking, marrying and 
giving in marriage," indicating that it was a time of 
great prosperity and pleasure seeking* and careless 
living, because "they knew not . . . until the flood 
came and took them all away." 

Genesis 6 indicates that the "marrying and giving in 
marriage" of which Jesus spoke were unholy and unlawful 
marriages. The "sons of God" took wives of the 


•''daughters of men 11 of all which they chose ; — the same' as 
is done today even without marriage. The inference in 
Genesis 6 is that the "giants 11 and 'taighty men of re- 
nown" were products of these unholy, mixed unions. 
They may have been renowned for. their physical strength 
and prowess. Whatever they were, it is said of them 
that "every imagination of the thoughts of their 'hearts 
was only evil continually." And they must have been 
violent men because it is said, "The earth was filled 
with violence. . . and, behold, it was corrupt; for all 
flesh had corrupted his way upon the earth." The un- 
paralleled wickedness of the days of Noah before the 
flood can only be understood, in part, by the fact that 
"it repented the Lord, that he had made man on the earth, 
and it grieved him at his heart," and by the drastic 
and total means which He employed to destroy it. 

Thus the days of Noah before the flood were days of 
opulence and pleasure seeking, as is evidenced on every 
hand in our time. They were days of. violence and un- 
lawful marriages , of "sex" and licentious living, as 
appears daily in the news of our own time. They were 
days of impenitence and wilful ignorance of God J s laws; 
days of impending judgment; but not without warning, 
because we are told that Koah was a "preacher of right- 
eousness" — he may have preached to them an hundred and 
twenty years. They were days when the long-suffering 
of God waited while the ark was being prepared for the 
salvation of the human race. How defiant and impen- 
itent they must have been, because Jesus says they con- 
tinued their wickedness until the day that Noah entered 
the ark, "and knew not until the flood came and took 
them all away. 1 ' 

It was matured wickedness, for these ungodly char- 
acters were already entrenched and prospering in the 
time of Enoch who lived more than eight hundred years 
before, who testified of the wickedness of his time, 
and prophesied of the coming of the Lord, saying, "Be- 
hold, the Lord cometh with ten thousands of his saints, 
to execute judgment upon all, and to convince all that 
are ungodly among them of all their, ungodly deeds which 
they have ungodly committed, and of all their hard 


speeches which ungodly sinners have spoken against 

The population of the earth in Enoch 1 s time and be- 
fore the flood was probably predominantly the descend- 
ants of Cain, There is no record of any posterity of 
Abel, Adam was 130 years old when Seth was born, whom 
Eve said God had given to her instead of Abel whom Cain 
slew, Seth was 105 years old when Enos was born, which 
was 235 years after creation: "Then began men to call 
upon the name of the Lord," This strongly infers that 
from the death of Abel to the birth of Enos, people of 
the earth were out of communication with God* 

Cain went out from the presence of the Lord and dwelt 
in the land of Nod on the east of Eden. There he begat 
a son and built a city and called it after the name of 
his son Enoch. Of his posterity came Lamech who was a 
murderer like his forefather Cain, He married two wives 
(introduced polygamy) of whom were born three sons, who 
pioneered In the three principle occupations of humanity 
viz: agriculture or stock raising, industry, and enter- 
tainment. (Genesis 4:20-22) Cain was resentful and re- 
bellious toward God; and when God pronounced judgment 
upon him he said, "It is greater than I can bear," 
probably meaning that he considered it unjust. In such 
a state of mind there is no reason to suppose that he 
would teach his children to know God or regard Him as 

Thus we see the awful result which the original sin 
brought upon the children of Adam through Cain, who 
♦were the first to populate the earth. These probably 
-would answer to the "seed" of the serpent (Genesis 3:15) 
and may be the generation referred to in the phrase 
"the daughters of men". (Genesis 6:2) And the "sons of 
God" may have reference to the children of Seth, who 
probably were greatly in the minority and were lured 
away from God by pretty women of ungodly origin and in- 
fluence \ 

In our text, Jesus adds additional light to the con- 
dition of the days before the flood: they were "eating 
and drinking" and "marrying" wives of all which they 
chose. Probably it was the same kind of feasting and 


reveling and drunkenness as in our time. Only a gener- 
ation or two ago those who divorced and married other 
wives were held in dishonour by society in general , and 
as transgressors of God's laws by Christians, But in 
less than fifty years these have won the respect of so- 
ciety and the tolerance of a large majority of churches 
and churchmen. The actors and entertainers and social 
leaders of our time are literally taking "wives" of all 
whom they choose. 

Surely violence also fills the earth now as it did in 
the days before the flood. Murder, rape, killings , 
-fightings and brutality of all kinds is front page daily 
news and has become so common that it is no longer 
shocking, except when it is a close relative or friend. 
Magazines, fiction books, radios, television and movies 
feed this wickedness, daily, into the tender minds of 
innocent little children and growing youth for ENTER- 
TAINMENT. Law officers, judges and some churchmen cry 
out against these crimes, but dare not, and perhaps 
cannot, now, remove the causes, because the hearts of 
the people are unconverted and are not willing to seek 
after God, and forsake the pleasures of sin. These are 
signs of "the "end" and that the coming of the Lord is 
very near. ■ 

"And then shall that Wicked be revealed, whom the 
Lord shall consume with the spirit of his mouth, and 
shall destroy with the brightness of his coming: even 
him, whose coming is after the working of Satan with 
all power and signs and lying wonders, and with all de- 
ceivableness of unrighteousness in them that perish ; 
because they receive not the love of the truth, that 
they might be saved . And for this cause God shall send 
them strong delusion, that they should believe a lie: 
that they all might be damned who believed not the 
truth, but had pleasure in unrighteousness ," (II 
Thessalonians 2:8-12) 

There is no injustice here and God cannot be blamed 
for forcing a decision in this, because there is no 
middle ground. The choice is freely and rightly left 
to the individual who must accept the consequences for 
the choice made, and whose only safety lies in loving 


and receiving the truth. To not love the truth is to 
expose the .heart to a lie. And to take pleasure in un- 
righteousness is evidence of a lack of love fo-i? the 
truth , and inviting that Wicked one to come in. 

Who cannot see that the days in which we live are 
like the days before the Flood? when the ungodly were 
vastly in the majority and prospering in sin, having 
the predominating- influence in social and governmental 
affairs about us. . And the "sons of God" looking on 
with admiration, forget their holy calling arid solemn 
warnings of Jesus and the apostles to not be hardened 
-through the deceitfulness of sin, hesitating at first, 
and then more readily cast off the restraining holds of 
the Spirit of God, and join, the moving careless masses 
of lovers of pleasure more than lovers of God, to the 
very day "When the Lord Jesus shall be revealed from 
heaven with his. mighty angels, in flaming fire taking 
vengeance on them that know not God, and obey not the 
gospel of our Lord Jesus Christ: who shall be punished 
with everlasting destruction from the presence of the 
Lord, and from the glory of his power; when he shall 
come to be glorified in his saints, and to be admired 
in all them that believe ... in that day." (II 
The ssalonians 1:7-10) 

Perhaps every type of wickedness practiced now has 
been done in ages past since the flood, and many men in 
those ages were as wicked as any that can be found now; 
bu.t the extent and potential for engulfing the whole 
hujnan race has not been since the days of Noah until 

"Then shall two be in the field; the one shall be 
ta-ken, and the other left. Two women shall be grinding 
at the mill: "the" one shall be taken, and the other 
left. Watch therefore, for ye know not what, hour your 
Lord doth come. Blessed is that servant whom his Lord 
when he cometh shall find so doing." 

—Daniel F. Wolf 
Modesto, California 


John 10:27 

That the children of God, Christ 1 s disciples, are 
represented as sheep Is clearly portrayed in the tenth 
chapter of St. John. That they are not self sufficient 
or independent but dependent upon a leader or shepherd 
is eaually clear, and that they must have sustenance for 
support as do our literal sheep to reach the purpose and 
intent of their owner and protector is also evident, as 
brought. out in this beautiful chapter. 

Great and marvelous Is the security of them of whom 
it can be said by their shepherd, "My sheep hear my 
voice, and I know them, and they follow me; and I give 
unto them eternal life; and they shall never perish, 
neither shall any man pluck them out of my hand. 11 

The surety and security of the sheep is dependent 
wholly on the genuine integrity of their leader .and mas- 
ter. That Jesus is fully equal to this demand is proven 
by these words, "Neither shall any man pluck them out of 
my hand," and above all, "I give unto them eternal life," 

Sheep, the most defenseless, harmless, and peaceable 
of all animals, so closely flock together, may well have 
been looked upon as illustrative of the true born -again 
followers of Christ, Who Himself is termed a shepherd 
and also the Lamb of God. "He was brought as a lamb to 
the slaughter, and as a sheep before her shearers is 
dumb, so he openeth not his mouth." He commanded the 
sword to be put into its sheath, and then with matchless 
and unfailing devotion to the sheep He laid down His 
life for them. The hireling fleeth when the wolf cometh 
because he is an hireling, and careth not for the sheep. 

The saving message of Jesus first came to the lost 
sheep of the house of Israel. But in verse 16 of- this 
chapter He says, "And other" sheep I have, which are not 
of this fold (Gentiles): them also -I must bring, and 
they shall hear my voice; pnd there shall be one fold, 
and one shepherd." Jesus Himself the door is now open 
to all. 

Jesus said, My sheep hear my voice, but they know, not 
the voice of strangers. ' It is an evident witness to the 


power of the almighty designer and creator, that while 
He has given us all one voice , so to speak, yet perhaps 
there are no two alike. It is known that natural sheep 
will come out from among other sheep when they hear the 
voice of their shepherd, and alone. at his voice, and no 

Paul speaks of many voices being in the world, and 
none of them without signification, Satan 1 s voices are 
legion, but the spiritual sheep of the Good Shepherd 
who feed upon the rich green pastures of His righteous- 
ness turn away from the calls of the evil one. Jesus 
Himself exemplified this when He was offered all the 
kingdoms of the world and the glory of them by His an- 
swer, n Thou shalt worship the Lord thy God, and him 
only shalt thou serve," The devil, how bold, how bra- 
zen, and unabashed he comes today through the voice of 
the press with his lewd and alluring appeal to the un- 
suspecting mind to draw them into fleshpots and whirl- 
pools of sin and destruction, a thing he would not have 
ventured a few generations ago. 

According to Deuteronomy 28, verses 1 and 15, "hear- 
ing" implies more than just the sound that reaches the 
ear, but includes obedience to the voice we hear. Sin- 
ner, hear, and lay hold upon the voice of Jesus as He 
entreats you, "Come unto me, take my yoke upon you, and 
be schooled in what I have to teach you. Here is rest 
for your souls," 

It was not the voice of Jesus speaking to certain 
ones (Luke 14:18-20), "I have bought a piece of ground." 
"I have bought five yoke of -oxen." "I have married a 
wife." For which causes they were absent at the supper. 
It was not the voice of Jesus that prompted Felix, Acts 
24:25, to say, "At a convenient season I will call for 
thee." It is not the voice of Jesus that tells us, 
"Come, let us take the broad and easy way; never mind 
its terminal point," The voice of God speaks thus, 
"The way of the transgressor is hard." The voice of 
Jesus warns thus, "Come out of Babylon, my people, that 
ye be not partakers of her sins, and that ye receive 
not of her plagues." 

Do we hear and love the voice of Jesus saying, "If 
anv man will come after me. let him denv himself, and 


take up his cross, and follow me. n ? Do we hear and love 
the voice of Jesus speaking through the inspired Apostle 
(Romans 10:9) "That if thou shalt confess with thy mouth 
the Lord Jesus, and shalt believe in thine heart that 
God hath raised him from the dead, thou shalt be saved, " 
That is very nice. However, let us also hear this: 
"Faith without works is dead, being alone , " Hear the 
blessed voice of the precious Saviour, "God so loved the 
world that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have everlasting 
life," How marvelous and gracious this fact. Again we 
hear, "Take heed that ye be not overcharged with surfeit- 
ing and drunkenness, and the cares of this life, and so 
that day (the day of the Lord) come upon you unawares." 
There is a voice like this: "Be sober, be vigilant, be- 
cause your adversary the devil walketh about as a roar- 
ing lion, seeking whom he may devour." From the Good 
Shepherd's voice (Luke 6:25) came these words: "Woe un- 
to you that are full now, for ye shall hunger. Woe unto 
you that laugh now, for ye shall mourn and weep." That 
voice promotes and demands good behaviour among the 
sheep. Cur shepherd tells us that every idle word that 
men shall speak, they shall give account thereof on the 
day of judgment. So He would tell us, "Let your lights 
shine by holy and chaste conversation and gravity,". 

With all the suffering, with all the crossbearing, 
with all the self denial that may befall them that are 
within the sheepfold of our Lord, there is no such joy, 
no such glory, no such security, no such profound hope 
or heritage as theirs. 

When the Son of Man shall come in His glory, and all 
the holy angels with Him, then the sheep shall be on His 
right hand, and the goats on the left, Tnen how glori- 
ous the VOICE to those on His right, "Come ye blessed of 
my Father, inherit the kingdom prepared for you from the 
foundation of the world," 

I love my Shepherd 1 s voice,- His watchful eyes shall keep 
My wandering soul among The thousands of His sheep; 
He feeds His flock; He calls their names; 
His bosom bears The tender lambs. 

By Elder David A. Skiles 
yta h e p v** "H » V? e h v " Harv^ v s V -5 1 p q 



BEFORE 1881 

The first Brethren who came to thte Pacific. Coast 
settled in the Willamette Valley, Lynn County, Oregon. 

About 1850, a company of some thirty emigrants from 
Indiana, among whom were nine church members of the 
Brethren, made their way by team and wagon over the 
Oregon trail to the Willamette Valley, Oregon Territory, 
and took up new homes there. This was before there was 
any transcontinental railway, and 'two thousand miles of 
mountains, desert and prairie separated them from the 
western fringes of civilization, which by that time had 
extended from the eastern states across the Mississippi 
River into Iowa, Kansas and Nebraska. 

A brother by the name of Jacob WIgle, nephew of 
.Elder George Wolfe, with two /of his brothers and their 
wives came from Illinois over the same trail In 1853, 
and settled near where the Indiana brethren were, not 
knowing that they were there. In 1854 Jacob Wigle wrote 
a letter to the Gospel Visitor telling how he went on 
horseback to see how many members were in the area, and 
that he found "sixteen Indiana brethren 11 ; also that 
there were three members living about one hundred miles 
from them* 

He further tells of hearing that Daniel Leedy, a 
minister from Iowa was on his way to Oregon, and that 
he set out on horseback to meet him and found him after 
going "only 30 miles 11 . A meeting was then appointed in 
Jacob Wigle* s house on the first Sunday of October, 
1854> and Daniel Leedy preached to them. 

This is thought to be the .first Brethren preaching 
service on the Pacific Coast. All the members in the 
area were together at this meeting and a council meet- 
ing was appointed for October 7 , 1854, at which time 
they were organized with twenty-three members. They 
at first adopted the name South Santaam; but later 
changed it to the Willamette Valley Church. 


Immediately they began addressing urgent appeals 
through the Gospel Visitor to the elders in the eastern 
states to send elders and ministers to help in the work 
o.f preaching the gospel and organizing new churches on 
the west Coast. Although they did not get. the much 
needed, and much pleaded for ministerial help until 
about seventeen years later, they continued to make 
some growth by baptisms and by emigration until in 1881 
they numbered about one hundred members. 

In 1871 Elder Daniel Brower of Keokuk Co. Iowa, 
moved to Oregon to help the church there, and settled 
in the Willamette Valley, in Marion County, about 16 
miles southeast of Salem. From 1871 to 1877 other 
families moved from the East into other parts of the 
state. In 1881 Elder David Brower wrote a letter in 
which he says there were at that time three churches 
in Oregon: The Willamette Valley Church in Lynn and 
Marion Counties; The Coquilla Valley- Church in Coos 
County, and The Rogue River Valley Church in Jackson 
Co. There was also one church In southeastern Washing- 
ton and one in northwestern Idaho-. 

In the meantime, Elder George Wolfe, nephew of Elder 
George Wolfe Jr. of Illinois' had come by boat; crossing 
the Isthmus of Panama on land, and arrived in San 
Francisco December 16, 18*56. With him were- his wife 
and three sons, Joseph, John P. and Jacob'. .;Froni there 
they went by stage coach to Watsonville, where they re- 
mained for awhile, but later moved to Gilroy. 

Two years after the Wolfes arrived in California, a 
church was organized in the fall of 1858. This organ- 
ization is said to have taken place in a grove on the 
Pajaro River near Monterey. A deacon was elected and 
a communion was held at the same time. 

In 1859 an open letter was addressed by Elder Wolfe 
to "The Brethren of the Atlantic States" and published 
in the Gospel Visitor, telling of the organization and 
stating that their number had increased to seventeen, 
and that they were united with the Brethren in Oregon 
in requesting that more preachers be .sent from the East 
to help with the work in California and .Oregon. From 
time to time these requests were urgently renewed by 

12 THE PILGRIM the California and Oregon churches, stating that 
they were receiving more requests from many localities 
to preach the gospel than what their only two ministers 
on -the West Coast could attend to. However , while 
these requests were being so urgently made, the elders 
in the East, instead of sending help, or someone volun- 
teering to go, were carrying on a prolonged discussion 
through the Gospel Visitor of the best method to help 
the brethren on the Pacific Coast. 

In 1862 practically the whole membership of the 
California Church moved from Gilroy to Lathrop in San 
Joaquin County, about 12 miles south of Stockton, 
Their number was increased by baptisms and other mem- 
bers moved in from the East and settled in different 
localities in the northern and central parts of the 
state. By 1878 there v/ere members in eleven different 
counties. It is not clear how many of these were or- 
ganized churches. There is no indication that any of 
them were very large congregations, and a number of 
them were without ministers. There were members in 
Humboldt, Mendocino, Solano, Yolo and Colusa Counties. 

A small congregation was organized by Elder Wolfe in 
Calaveras County in 1878. And it is said that there 
were fifteen members on the Merced River "about 55 
niles southeast of Stockton." There was also a congre- 
gation located about seven miles southeast of Tracy 
called the "Jerusalem Congregation", who held their 
meetings in the "New Jerusalem Schoolhouse" . Elder 
Wolfe made regular visits to these scattered members 
and preached to them and baptized new members. 

It will be remembered that Elder Wolfe and some who 
came with him to California were from the "Far Western 
Brethren" in Illinois who were formerly from Kentucky 
and were for many years out of communication with the 
main body of the Brethren Church in the Eastern States. 
Therefore when other members from the East who were 
connected with the main body and the "Annual Meeting" 
organization came in contact with these "Far Western 
Brethren" and were not acquainted with their traditions 
and customs, there developed serious differences among 
them on some doctrinal points and church "order". These 


differences began to trouble them until in 1874 a Com- 
mittee was sent by the Annual Meeting to investigate. 
This committee succeeded in restoring order among them 
and then divided the district so that those who were 
from the main body could continue in their customs and 
order according to the Annual Meeting ruling, and al- 
lowed those who were of the Far Western Brethren to 
continue in the order as they had learned it. 

According to a reported interview of the historian 
Gladdys Muir with Milo Wolfe of Lathrop, Calif, in 
1936, the Stanislaus River was the dividing line be- 
tween these two congregations and the new district on 
the Stanislaus side was at first called the Stanislaus 
Church; but later changed to the Paradise Church. 
There is said to have been about fifty members in each 
congregation at the time the new district was formed. 
This arrangement seemed to bring good results, for ac- 
cording to reports in some of the Church publications 
in 1875-76 there were at least forty new members added 
to the California church by baptisms in the next two 

However, there still persisted signs of tension be- 
tween the two parties and in 1878 both parties peti- 
tioned Annual Meeting for a committee. Elders R. H. 
Miller, James Quinter and E. K. Beuchley were appointed 
to go. However, R. H. Miller, because of illness, and 
James QHiinter, because of "difficulties which detained 
him" did not go, and E. K. Beuchley made the trip 
alone. In a letter written in 1879 he reports his 
visit among the California members, and reports that 
he was well received by both the "California Church" 
and the "Stanislaus Church" as 'they were respectively 
known. He reports that there were at that time seven 
ministers in California — three of which were elders; 
that the California Church was scattered over a large 
scope of country in "some eight or ten counties." He 
says that Elder Wolfe was then 70 years old, and had 
around him some thirty-five or forty members, and that 
their number was Increasing. He says that for some 
reason the Stanislaus Church had not prospered much 
since its organization. He expresses the highest 


respect far their good order and calls them " fine mem- 
■ bers M . 

He reports that all the members in California treated 
him with brotherly kindness and Christian courtesy with- 
out exception, and that he visited among them for over 
three months trying to build up kind feelings among 
them, and felt that he had succeeded above his expecta- 
tions. He felt the differences among them were not 
great and should never cause a separation, and believed 
that with care all would come right in the end. 

There are still other reports of progress made by 
the California churches before 1881 and of a lovefeast 
held at the home of Elder Wolfe in 1881 in which it was 
said that there were Brethren there from all parts of 
the state. One last glimpse is given of Elder "Wolfe at 
this meeting who was at that time "72 years old and af- 
flicted 11 ; that he came on crutches from his tent and 
"exhorted them all" . 

After the great schism in the Brotherhood in 1881-82, 

the California Church came into further conflict with 

the Annual Meeting organization, and in 1884 joined the 

"progressive" faction, later called "The Brethren 

Church". n . - *•■.- Tr _ . 

— Daniel F. Wolf 

Reprinted from the March, 1958 Pilgrim 


We, the members of the Old Brethren Church of Canada, 
Ohio and Indiana have chosen April 5th and 6th for a 
Communion date, and invite members and friends to be 
with us at that time. The meeting is to be held at the 
itfakarusa meeting house, the Lord willing. 

— Elmer Brovont 

The Annual Meeting of the Old Brethren Church will 
be held, the Lord willing, on May 16-18 at the Salida 
meeting house, Salida, California. Friday the 16th 
will be counsel day; Saturday and Sunday (Pentecost) 
will be public preaching, and Saturday evening will be 
the Communion service. A hearty invitation and welcome 
is extended to all of our members and friends to attend. 

—Daniel F. Wolf 



If you -are asked, - "What is the central theme of the 
Holy Scriptures? 11 what would you answer? If you are 
asked, "What is the reason for man to hope for God*s 
forgiveness? 11 what would you say? What is your own hope 
and why should you ever be saved? These questions have 
but one answer: God ! s love manifested .in Jesus Christ, 
Him crucified and risen agai^. Man is required to re- 
spond in faith to . this great central, reconciling, 
atoning act of God. 

The accomplishments of man as far as salvation is 
concerned, have all ended in failure. Isaiah 64:6 
says, "But we are all as an unclean thing, and all our 
righteousnesses are as filthy rags; and we all do fade 
as a leaf; and our inioulties, like the wind, have taken 
us away." But in the sacrifice: of our Saviour on the 
cross and His resurrection from, the grave, there is hope 
for us. "For Christ also hath once suffered for sins, 
t^e just for the unjust, that he might bring us to God, 
being put to death in the flesh, but quickened by the 
Spirit." (I Peter 3:18) "Who his own self bare our sins 
in his own body on the tree, that we, being dead to sins, 
should live unto righteousness: by whose stripes ye -were 
healed." (I Peter 2:24) 

This dear Saviour who came into the world as a sac- 
rifice for sin can also come into the hearts that are 
open to Him.; Then He is "our Saviour" and we^ can con- 
fess with Thomas, "My Lord and my God." — L.C. ; -; : 


(The following baptism notice was omitted by mistake 
from the issue it should have appeared in several months 
ago. Please forgive me for this error — just one indi- 
cation of human frailty. — L.C.) 

We were made to rejoice once more that two precious 
souls were received into our fellowship by Christian 
baptism Sunday, September 15. They were* 'Brother Rex 
Royer and his brother Thomas. Our prayer is that we 
all may live faithful to our vows. 

—"Rimer Brovont 



JUDAS was the apostle who betrayed Jesus, The chief 
priests paid him thirty pieces of silver and Judas be- 
trayed Jesus with a kiss. 

SIMON PETER was the first of the twelve apostles. 
When Jesus was arrested, Peter drew a sword and cut off 
an ear of one of the men. Jesus told him not to fight 
and healed the man's ear. Peter was willing to defend 
Jesus but later denied Him during His trial. 

CAIAPHAS was the high priest that year. The high 
priest was the one who had charge of the temple. 

ANNAS was the father in law to Caiaphas. They both 
questioned Jesus that night and wanted Him to be put 
to death. 

PILATE > the Roman ruler of Judea, was the one who 
tried and condemned Jesus to death by crucifixion. He 
also had Jesus beaten. His soldiers mocked Him and 
made fun of Him. 

HEROD was the Roman ruler of the area called Galilee, 
but he was in Jerusalem at the time of Jesus 1 trial. 
Pilate sent Jesus to Herod who was curious and wanted 
a miracle,. When' Jesus would not answer him Herod and 
ids soldiers also mocked Him, dressed Him in a gorgeous 
~obe, and sent Him back to Pilate. 

BARABBAS was the one whom Pilate set free instead 
of Jesus. He was a thief and a murderer and a revolu- 
tionary, but Jesus was condemned in his place. 

SIMON, A CYRSNIAN-, was passing by at the time the 
soldiers led Jesus out to crucify Him. The soldiers 
made Simon carry the cross for Jesus as Jesus was weak 
from being beaten and mistreated. 

JOSEPH OF AREMATHAEA asked Pilate for the body of 
Jesus and buried Hi*n in his own tomb. 


1. Who was MALCHJS? (John 18:10) 

2. What did NICODEMAS do? (John VhyH&) 

3. What women stood by Jesus' cross? (John 19:25) 
4* Who was the first one to see Jesus after His 

resurrection from the grave? (Mark 16:9) 

5, Who was CIEQPAS? (Luke 24:13-18) — L.C, 


VOL. 22 ■ APRIL, 1975 NO. 4 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


See the Conqueror mounts in triumph; 

See the King in royal state , 
Ricling, on the clouds, His chariot, 

To His heavenly palace gate: 
Hark I ten thousand, thousand voices 

Joyful Alleluias sing, 
And the portals high are lifted 

To receive their heavenly King. 

Who is this that comes in glory, 

With the trump of jubilee? 
Lord of battles, God pf armies, 

He has gained the victory; 
He who on the cress did suffer,' 

He Who from the grave arose, 
He has vanquished sin and Satan, 

He by death has spoiled His' foes.- 

Thou hast raised our human nature 

On the clouds to God's right hand; 
There we sit in heavenly places, 

There with Thee in glory stand: 
Jesus reigns, adored by angels, 

Man with God is on the throne; 
Mighty Lord, in Thine' ascension 

We by faith behold our own. 

Christopher Wordsworth, 1862 

"TH E FM L_G R Hvl is a religious magazi ne published in the interests of the 
members of the Oid Brethren Church. Subscription rate: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F, Wolf. 


Submission is a subject which isn't mentioned much 
in Christian circles. Perhaps it's living in a democ- 
racy that builds into us a repugnance toward the idea 
of nutting ourselves under the control of someone else. 
Still the subject is one which is very important to a 
happy and successful Christian life. As we come to 
recognize this, we see it* not as a burden but a bless- 

Ask any Christian if he believes we should submit to 
God and he will promptly say yes. Anything less would 
suggest a rebellious spirit which God equates with 
witchcraft, (I Sam, 15 t 23) Jesus plainly gives the 
priorities concerning the Christian life: n Love the 
Lord thy God with all thy heart, and \clth all thy soul, 
and with all thy mind, and with all thy strength." 
(Mark 12:30) 

In James 4:7 we read, "Submit yourselves therefore 
to God. Resist the devil and he will flee from you." 
New I believe one of the greatest reasons that Chris- 
tians today have so much difficulty realizing the power 
of this scripture is that they haven't fully realized 
how to oualify to resist the devil and put him to 

The Bible teaches that there are five kinds of sub- 
mission that Christians are required to have, four of 
which must be complied with before we can be submitted 
to God. Since God speaks of other areas of submission 
that He requires of us, we should clearly see how im- 
possible it is to be in submission to Him if we are 
disregarding His will. If God is to have first rights 
on our heart, soul," mind and strength, then there must 
not be a Questioning, rebellious spirit in us. The 
"Christian" who rejects the authority of the church, 
saying "I submit only to God" or "I submit first to 
God" is plainly deceiving himself. He is certainly not 


in submission to God if he or she is out of submission 
in any area that the Word of God" requires. 

The five types of submission required of us are: 

1. We are to submit one to another. (Eph. 5:21) 

2. Wives are to submit themselves unto their own hus- 
bands as unto the Lord. (Eph. 5:22) 

3. We are to submit ourselves unto the civil authori- 
ties. (I Peter 2:13) 

4. We are to submit ourselves unto those having author- 
ity in the church. (I Cor. 16:16, Heb. 13:5,17,24 
and I Pet. 5:5) 

5. We are to submit ourselves unto God. (James 4:7) 

Beginning with the first and then following the order 
above, we first see that we are to submit ourselves one 
to another in the fear of God. Jesus said, MA new com- 
mandment I give unto you, That ye love one another; as 
I have loved you, that ye also love one another." ■ (John 
13:34) This has been the hallmark of Christian disci- 
pleship, for He said, '"By this shall all men know that 
ye are my disciples, If ye have love one to another," 
(John 13:35) Lovo in action or practice demands one- 
to-one relationships; relationships so intense that I 
come to think more highly of my brother or sister than 
I do of myself. (Phil. 2:3) So I become ready and will- 
ing to bear his burdens at any expense to myself, Love 
requires it. (Gal. 6:2) I consider and' appreciate the 
sharing of his feelings, his opinions and his counsel. 
'I can place myself and what I have in his hands without 
fear that he will abuse my love and trust, 

Next the wives are to submit themselves unto their 
own husbands as unto the Lord. In doing this she has 
not only obeyed the Lord but she has qualified herself 
to receive the blessings of a godly marriage. If she 
does it as unto the Lord, it is done with deepest love 
and with 'sacred trust. This is as unto the Lord, that 
is, in like quality or with : the same measure. Since the 
husband is to love his wife even as Christ loved the 
church and gave himself for It, (Eph, 5:25) he will lov^ 
not in order to be loved In return, nor for personal 
gain, but because he loves so dearly he can "do nothing 


except give himself to serve her. When the wife and 
the husband both live as the Bible teaches , we have 
what the world calls "a marriage made in heaven." The 
wife who submits only on principle or from duty is not 
doing it as unto the Lord, nor is it submission. If 
our love to our Lord is only lukewarm. He will utterly 
reject it. (Rev. -3:l6) As the wife observes the two 
great commandments and the Kew Commandment of Je^sus her 
submission to her husband will be or become occasions 
of gladness and joy as It is a mirror of her personal 
relationship with her Lord. 

Next we are to submit to the civil authorities, re- 
gardless of .whether they be good men or evil. 'In -so 
doing the spreading of the kingdom of God will not be 
hindered b^ slander or evil report, justly deserved. 
Christians are to be law abiding, remembering that Godfe 
Word says that civil authorities are ordained of God 
for good. (Rom. 13:1-7) When civil governments make 
laws which to obey would cause us to violate God ! s Word, 
then we have no other choice but to refuse to obey, 
(Matt. 22:21 and Acts 5:29) 

This brings now the consideration of the question,"* 
so let us look at these scriptures; I Cor. I6:l6, Heb, 
13:5>17^24 and I Pet. 5:5. The rule or government here 
is that which God has established within the Church. 
All Christians are to be under church authority. If we 
neglect or refuse this umbrella of protoction, this 
safeguard as designed by God, then we are not submitted 
to God and the seed of", rebellion bears bitter fruit. 
In Rom, 12:8 we read that he who ruleth should rule 
with oiiligence. No elder should be set in the church 
in* whom this spiritual gift is not recognized as ac- 
tively operating in his life. I Cor. 12:28 says that 
God has set in the church ''governments 11 , meaning those 
with authority to rule, that is the bishops or elders 
as mentioned in I Tim. 3:1-7 and Titus 1:7-9. These 
are *to have the oversight of the flock. Their concern 
Is the growth, maturity and well being of the sheep. 
They are under shepherds, Jesus Himself being the chief 
Shepherd. (l : Pet. 5:4) They use their spiritual gifts 
and Go&t's plan to care for the sheep and bring them 


into maturity. In Eph. 4:8-16, God's design for our 
maturity is given. Even as Jesus is the door and the ■•■ 
only way into the sheepfold, here is His plan for bring- 
ing us into maturity. There are no shortcuts, no sec- 
ondary plans. 

It says that when Jesus ascended back to His Father, 
He put into the Church apostles, prophets, evangelists, 
pastors, and teachers » The role of the apostles was to 
establish and strengthen the church. They said, "This 
is what Jesus taught; this is what He meant." They ex- 
ercised their authority by keeping the church in one 
mind about the teachings of Jesus, and their work con- 
tinues with us today through the product of their min- 
istry: the New Testament. That the remainder of this 
five-fold ministry be active and working in the church 
is the main concern of the elders. This is why dili- 
gence is needed. If health and maturity come through 
these ministries then sickness and immaturity and death 
come without them. 

These ministries are for: (verse 12) 

1. The perfecting of the saints. 

2. The work of the ministry. 

3. The edifying of the body of Christ. 

Some individual results are: (verse 13) 

1. Unity of the faith- (II Cor. 13:11, Phil. 1:27, 2:2, 
I Pet. 3:8) 

2. Knowledge of the Son of God (I Pet. 3:15) 

3. A perfect man (Matt. 5:48) 

4. We measure up to the stature of the fullness of 
Christ. (Rom. 8:29) 

The effect is Christians who are Christlike, (verses 


1. The church operating in the authority and power of 
Jesus Christ (latt. 28:18,20) 

2. Disciples who can "live" the great commandment and 
the new commandment. 

3. Making increase of the body unto the edifying of it- 
self in love. . (verse 16, John 3:16,17 and I Pet. 3:9) 

Submission then brings about the success of God's plan 
for the church and us as members in particular. (I Cor. 


One last point: If we reserve unto ourselves the 
right to decide -when, or in what way, we will submit in 
any of these five "areas, then we aren't submitting. 
Submission costs the surrender of our will to decide. 

—Dan Skiles 

Eldridge , California 


*(Uiis article was .written in answer to the question in 
a recent Pilgrim on Hebrews 13: 7 A? and 2 ^ about obey- 
ing "them that have the rule over you." — L.C.) 


One day early in the ministry of Jesus we read: 
"And Jesus, walking by the sea of Galilee, saw two 
brethren, Simon called Peter, and Andrew his brother, 
casting a net into the sea: for they were fishers. And 
he saith unto them, Follow me, and I will make you 
fishers of men." (featthew, 4:18,19) We know. " Fishers 
of men" is the most glorious occupation we can be en-; 
gaged In, so it is our earnest desire to follow Jesus 
Who is the greatest Fisherman of all I 

It Is of supreme importance that mankind be brought 
into the Kingdom of God, ■ The very happy existence of 
all humanity is at stake, for to follow Jesus Is para- 
mount to all other ways of life. 

Vie first must follow Jesus, Who leads the. way and 
has declared the purpose and plan of the supreme God- 
head to "save them to the uttermost that come unto God 
by him , seeing he ever liveth to make intercession for 
them." (Hebrews 7:25) And also: "For God so loved the 
world, that he gave his only begotten Son, that whoso- 
ever believeth in him should not perish, but have ever- 
lasting life." (John 3:16) 

This divine proposition to save all who will come to 
God is not: forced on mankind, but. as Elijah said, "How 
long halt ye. between two opinions?" Elijah prepared" 
the sacrifice, the people who worshipped Baal prepared 
a sacrifice, and Elijah said, "The God that answers by 
fire, let him be God." The only true God gave His 


answer by fire and the people "fell on their feces: and 
they said, The Lord, he is God; the Lord, he is God." 
It was a wonderful witness but Elijah realized the peo- 
ple were not converted, and so he fled for his life (I 
Kings 19:3) and was very discouraged, feeling alone and 
forsaken by the people who did not choose to follow God . 

On the day of Pentecost "the fishers of men" saw a 
great ingathering and salvation of men and were so happy 
to see thousands come to Jesus, But toda?/ millions go 
down to destruction on the broad way of death, while of 
the narrow way that leads to life, Jesus says, "few 
there be that find iti" (iatthew 7:14) 

There are fishers of men in the world today as there 
ever have been since Jesus came to earth and showed His 
desire and interest in the salvation of mankind. All 
who come to Jesus realise the joy of salvation, which 
is the glorious wellspring ever outpouring from heaven 
to earth. The means of salvation are here, . and, the 
Comforter has come to help carry on the work of salva- 
tion where faith has taken root in the heart of man, so 
that the work of grace be effective in this present 
time, as in the preceding generations* Jesus has said, 
"Nevertheless, whan the Son of man cometh, shall he find 
faith upon the earth?" Jesus answers that question for 
He says, "Here is the patience of the saints: here are 
they that keep the commandments of God, and the faith 
of Jesusl" (Revelation 14:1?) Also we read; "But I 
would not have -you to be ignorant, brethren, concerning 
them which are asleep. For the Lord himself shall de- 
scend from heaven with" a shout, with the voice of the 
archangel, and with the trump of God: and the dead in 
Christ shall rise first: Then we which are alive and 
remain shall be caught up together with them in the 
clouds, to meet the Lord in the air: and so shall we 
ever be with the Lord. Wherefore comfort one another 
with these words." (I Thessalonians 4:13*18) 

My dear readers, especially to you which profess to 
follow Jesus, these words just quoted are so important 
and life inspiring. Indeed the way to eternal life and 
glory is now possible and passable, and the wonderful 
heritage to life and glory is obtainable. Jesus, our 


dear Lord, has made the way safe and possible to obtain, 
so now all who will can "come and partake of the water 
of life freely i» All who truly follow Jesus can wit- 
ness to the fact of life, peace and joy freely given, 
and by conforming to God's holy will (called godliness), 
we can realize the truth of God's holy word: "For 
bodily exercise profiteth little: but godliness is prof- 
itable unto all things, having promise of the life that 
now is, and of that which is to come. 1 ' (I Timothy 4:8) 
Yes, my dear reader, we do now have these wonderful 
words of life to accept and obey. I believe all true 
Christians count it a glory and wonderful privilege to 
follow in the steps of Jesus . M For even hereunto were 
ye called: because Christ also suffered for us, leaving 
us an example, that ye should follow his steps/' (I 
Peter 2:21) All Christians do follow in the steps of 
Jesus, and so enjoy the blessings and privileges of the 
way. .Now the heartwork, the joys of fellowship and the 
privileges of service to others gives to us full employ- 
ment and. enjoyment along the Christian way of life, 
And what better work can we be engaged in than to be of 
some benefit and help to others? So fishers of mdn can 
be engaged in this holy work. The great uplifting power 
of fellowship and service being accepted gives room for 
Christians to expand and J ^row in grace , and in the know- 
ledge of our Lord and Saviour Jesus Christ, To Him be 
glory both now and forever. Amen." May we ever truly 
be n Fishers of men' 1 . 

—J. I. Cover 

Sonora, California 

I have been through the valley of weeping, 
The valley of sorrow and pain, 
But the God of comfort was With me, 
His hand to uphold and sustain. 

As earth needs the clouds and the sunshine, 
Our souls need both sorrow and^ joy, 
So He places us often in the furnace, 
The dross from the gold to destroy. 

Selected by Elsie Wolf 


EDITORIAL,.. QUESTION: In I Corinthians 9:22 Paul 
writes, " . . .1 am made all things to all men, "that I : 
might by all means save some." Is this a valid Chris- 
tian principle for today? If so, how should we put it 
into practice? 

(This question was not answered by our readers so 
we present an answer here as. an editorial, and still 
Invite further comment on the subject.) 

To understand this statement it is necessary to 
read all of I Corinthians 9 and especially verses 9-23. 
In verse 9 Paul writes ""For though I be free from all 
men, yet have I made myself servant unto all, that I 
might gain the more," Paul claims freedom and ye.t ad- 
mits a tremendous responsibility to God. This respon- 
sibility is so great that he concludes the chapter by 
saying, "But I keep under my- body, and bring it into 
subjection: lest that by any means, when I have preached 
to others, I myself should be a castaway." So then the 
burden is not simply to preach the Gospel, but to preach 
it in such a way and conduct himself in such a way that 
It would be effective to the salvation of his hearers. 
He was willing to "spend and be spent" (II Corinthians 
12:15) for the people he served; When he says, "I am 
made all things to all men., »" he explains what he 
means. To the Jew he became as a Jew, to them under 
the law, as under the law, to the weak he became as 
weak, etc. But he recognizes limitations, too. He 
said that he became "as without law" to them without 
law, but he quickly adds, "being- not without law to* God, 
but under the law to Christ." So, (as. one brother said) 
the doctor does not become sick like his patients in 
order to help them. " 

Yes, this is a valid Christian principle for all 
time. Though we are just earthen vessels containing 
the great treasure, and though we point to Jesus as the 
only perfect example, still we have responsibility to 
conduct ourselves in such a way as to Inspire trust and 
give welcome to those seeking salvation In Christ. If 
we are proud and haughty and critical we cannot truly 
represent our loving Lord, God expresses His distaste 


for those who say (Isaiah 65:5)> "Stand by thyself , 
come not near to me; for I am holier than thou." 

Sometimes we hear the word "empathy" used in this 
setting. To have it means to imagine ourselves in the 
place of another. When we do this we are in a better 
position to understand and help them. Unless we have 
"empathy" for those around us and become in a sense 
as they are, we probably cannot help them. 

To become all things to all men was not only the 
compassionate way and most beneficial for his hearers 
but Paul* recognized this as being good strategy in the 
spread of the gospel. Verse 23: "For this I do for 
the gospel 1 s sake, that I might be partaker thereof 
with you." The gospel of salvation is worthy of sym- 
pathetic and empathetic representatives. 

There are various ways of applying this principle 
in our time. Some people, even older ones, know exact- 
ly how to talk to children and young folks. Some who 
have means in this world can still conduct themselves 
in such a way that even the poorest. would not feel 
uncomfortable in their presence. Others seem to be 
able to minister so well to the sick or those who are 
discouraged. To minister to people of another lan- 
guage and culture, it no doubt is best to learn some 
of that language and culture. 

To be made "all things to all men" for the salvation 
of some is not only the loving and compassionate thing 
to do but, according to the Apostle Paul, it works.-L.C. 


In John 14*13*14 Jesus gives His followers a great 
promise: "And whatsoever ye shall ask in my name, 
that will I do, that the Father may be glorified in 
the Son. If ye shall ask any thing in my name, I will 
do it." 

Is this- promise to us? If so, why do we not always 
receive what we pray for? 

Our readers are invited to participate in this ques- 
tion and answer section. Send your answer or a ques- 
tion of your own to The Pilgrim . 



Christianity has always been threatened with extinc- 
tion and yet has always managed to survive, and its 
survival demonstrates that after the seeming- defeat at 
Calvary there cames the vigor of Pentecost. 

For the believing Christian, numbers are not the 
sign of the worth of his faith; Christianity is not to 
be judged by the percentage of the human race that ad- 
heres to it, nor by the percentage of its members who 
take it seriously* 

For the man of faith, Christianity was the unique 
religion when it was a tiny band of men in an .uppsr 
room in Jerusalem and would continue to be if it were 
practiced in. only one community in the midst of a non- 
Chistian world. 

The Christian has no doubt that the Master will win 
eventually, but he is not inclined to put a timetable 
on the Lord 1 s work or to attempt to force the hand of 
the Holy Spirit. 

The important question about Christianity is not 
how many members : it has nor, even how" many of its mem- 
bers live up t.o its precepts. . but. rather what kind of 
men are those who do live up to its spirit* 

The man who grasps the message of the Gospel and 
lives it in his daily life — this is the man who repre- 
sents Christianity, 

■ -—From an article in the daily ne\^spaper 
Selected by Daniel F. Wolf 


The Annual Meeting of the Old Brethren- Church will 
be held, the Lord willir.g, on May 16-18 at' the Salida 
meeting house, Salida, California. Friday the l6th 
will be counsel day; Saturday and Sunday (Pentecost) 
will be public preaching ^ and Saturday evening will be 
the Communion service. A hearty invitation and welcome 
is extended to' all of our members and friends to attend, 

—Daniel F. Wolf 



This life is a period of surrender. Small children 
should surrender to the will of their parents. Married 
couples should surrender to each other, at least to a 
"certain extent. Older individuals must surrender either 
to God or to Satan, to good or evil, to the Church or 
the world. Surrender can bring humiliation, but sur- 
render to God will not do this. It may rob the indivi- 
dual of some of his pride and make him more humble but 
not humiliated. Christ was very humble. If He had not 
been divine, the miracles He performed and the attention 
given Him by the people would have robbed Him of His 
humility. His high priestly prayer (John 17) is a good 

example for us all. 

— Guy Hootman 


Our garments and essentials were packed and we were, 
at last, beginning our trip. Many items we used often, 
and they were quite indispensable. However, we realized 
before our return, that we should have left some things 
behind. We did not need them; in fact, they were in 
our way. We were carrying excess baggage i 

Then I thought of our Christian journey. Are we 
carrying excess baggage? Are we burdened with* the load 
of fear, self-will, grudges, and gossip? Is our ac- 
cumulation of material goods such as furniture, clothes 
-nd playthings hindering us in our Christian walk? 

— Martha Cover 

Faith is that attitude of mind' which, finding itself 
laid hold of by the truth concerning God f s love as 
divert through Christ, commits itself to that truth in 
'/.avehturous trust and obedience, in spite of all the 

mystery and all the perplexity that remain. 

? _ . 

— Herbert Farmer in The Wesleyan Methodist 



IN AMERICA FROM 1770 TO 1881-82 

Because of not having access to all of the histories 
of the Brethren in the particular states, the number of 
churches in some instances listed below is taken from 
general histories of the Brotherhood and is incomplete , 
or -Known only to a certain date, as indicated. 

The number of members in each state is from a 
Directory of The Brethren Church for the Years 1881-82, 
published by Howard 0. Miller in 1882, and quoted by 
Floyd E. Mallot in St udies in Brethren Hi story , 1954* 
pages 106 and 107., 

As stated before, the number of Brethren in Colonial 
America was estimated to be about 800 members, in 15 
churches in Pennsylvania, one in New Jersey, and prob- 
ably three in Maryland c By 1790 this number is said to 
have increased to about 1500. The next date and esti- 
mate of the total membership- in the Brotherhood is from 
Chronicles of the Brethren, page 137: 

During the ten years ending with the year I860,, 
the membership of the church undoubtedly had 
been growing numerically. Bat aft the Brethren 
generally did not keep definite records of their 
numbers, we can only conjecture how numerous 
they were at any given period. An estimate 
which seems within reasonable bounds and which' 
was published about 1870 says that in i860 the 
Brethren were said to have about 200 congrega- 
tions and 20,000 communicants. 

By 1882 the membership in Pennsylvania was said to 
be 14,557; New Jersey 302 and Maryland 2,604. 
* The Brethren -are said to have first entered Virginia 
in 1765; by 1800, churches are mentioned in five coun- 
ties and the membership in 1882 is given as 2,604. 

Tennessee had at least 3 churches in 1847 and by 
1882 had 1,088 members. 


Ohio is said to have had about 36 churches by 1850 
and .by 1882 the membership was estimated to be 9,362. 

Indiana had 71 churches before 1881 and 10,237 mem- 

Illinois: 27 churches by 1870 and 4^407 members in 
1882. " .. 

North Carolina: 288 members . 

West Virginia: 1,587 members. 

Michigan: 659 members. 

Iowa: Twelve churches in 1877; 3>066 members in 1882. 

Minnesota t 129 members. 

Missouri churches were said small but numerous, 
with^ a membership of 1,309* 

Arkansas: 20 members, and -Texas 12. 

Kansas was said to have had 3 churches in 1859, with 
large numbers of immigrants in the seventies. Their 
membership in 1882 was listed as about 2,3$8# 

Nebraska had two churches before 1875 and, 620 mem- 
bers in 1882. 

Colorado: 80 members. 

Oregon: Three churches and 200 members. 

In California there is said to have been members in 
11 counties before 1881, with a membership of 211. 
Three organized churches are known for certain, and 
possibly others. 

: ' There was also one church in. Washington, and one in 
Idaho before 1881 „ 

The above ■■ totals added together number near to 58,000 
members in the Brotherhood by the years 1881-82, the 
years in which the Brotherhood divided* 

—Daniel P. Wolf 

Reprinted from the April, 1958 Pil grim 

Be ye therefore followers of God, as dear children; 
And walk in love, as Christ also hath loved us, and 
hath -given himself for us "an offering and a sacr if ice 
to God for a sweet smelling savour. 

Ephesians 5tl,2 



He'll never let you down who lean on Jesus, 
He never disappoints a trusting soul. 

:For ages long the sad and brokenhearted 
Have trusted Him to make them fully whole. 

I've tried Him many years , in many burdens; 

I needed Him, and found He fails me not. 
How blessed, sweet to take Him every problem, 

And ask for help and guidance for my lot. 

I came to Him, a child, and took salvation. 

For many years I've tried Him every day. 
But never have I found He left me hungry 

Or friendless, walking on a lonely way. 

In fiery furnace some have found the Saviour 
Was walking with. them, left them mot alone. 

No smell of fire was found upon their garments, 
And they rejoiced, their faithful face S" shone. 

He f s ever near the penitent who seek Kim; , 

He answers those who come with all their heart. 

To Jesus come for help and for forgiveness; 
He T ll never let you down who choose His part. 

— John R. Rice 
Selected by Marilyn Miller 


ROYER - A son, Merrill Timothy, born March 29 to 
Timothy and Linda Royer of Goshen,. Indiana. : r ., : 

FLORA - A daughter, Suzanne Kaye, born April 7 to 
Buford and Joan Flora of Union City, Indiana. - 

DILLER - A daughter, Glenna Kay, born April 30 to 
Herb and Eva Diller of Markham, Ontario. 



After Jesus was persecuted, crucified and buried in 
Joseph 1 s tomb, He rose again from that tomb* He ap- 
peared to His followers a number of times during a 
period of forty days* Once He was seen by a crowd of 
500 people. At the end of the forty days He took His 
disciples to Mt Olivet just outside Jerusalem and gave 
them their last instructions. He told them to wait in 
Jerusalem for a wonderful event that God was going to 
bring* This was to be the baptism of the Holy Ghost 
and would give them power to be Jesus' witnesses over 
all the world. As He told them these good things and 
blessed them -He was carried up into Heaven. The dis- 
ciples just stood there, watching until two angels told 
them that Jesus would come again just like He left. 
The disciples had Jesus' instructions so they returned 
to Jerusalem and waited and "continued with one accord 
in prayer and supplication."— Jesus tells us to watch 
and pray, too because some day He is coming again* 

Questions : *" -- - 

1. How many apostles were together in Jerusalem? 

(Acts 1:13) 

2. Who was chosen to take Judas'" place? (Acts 1:26) 

Fill in the missing words: 

1. "For John truly baptized with ■ , but ye 

shall be baptised with the not 

many days hence," (Acts 1:5) 

2. "And Jesus came and spake unto them, saying, All 
power is given unto me in and in « 

(Matthew 28:18) 

3. "But ye shall receive , after that the 

Holy Ghost is come upon you: and ye shall be 

unto me both in Jerusalem, and in Samaria, and unto tie 

uttermost part of the •" (Acts 1:8) 

4. "And it came to pass, while he blessed them, he was 

parted from. them, and carried up into ." 

\Luke 24:51) — £.C. 


VOL. 22 MAY & JUNE, 1975 NDS. 5 & 6 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 

Great was the day, the joy. was great . 
When the divine disciples met: - 
Whilst on their heads the Spirit came, 
And sat like tongues of cloven flame. 

What gifts, what miracles He gavel 
And power to heal, and power to save I 
Furnished their tongues with wondrous words 
Instead of shields and spears and swords. 

Thus armed He sent the" champions forth, 
From east to west, from south to north; 
Go and assert your Saviour 1 s cause; 
Go, spread the mystery of His cross. 

These weapons of the holy war, 
Of what almighty force they are, 
To make our stubborn passions bow, 
And lay the proudest rebels low. 

Nations, the learned and the rude, 
Are by these heavenly arms subdued; 
While Satan rages at his loss, 
And, hates the doctrine of the cross. 

Great King of grace*, my heart subdue; 
I would be led in triumph too, 
A willing captive to my Lord, . . 
And sing the victories of His word. 

From and old hymn book loaned by Keith Hootman 

THE PILGRIM is a religious magazine published in the interests of the 
members of the Old Brethren Church. Subscription rote: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


Part I 

There are at least three kinds of baptisms spoken of 
in the New Testament: water baptism; Holy Ghost bap- 
tism; and the baptism of suffering. This is probably 
what is meant in Hebrews 6:1 by the "doctrine of bap- 
tisms." Each of these baptisms has a distinct part in 
God T s means of grace in effecting the salvation of sin- 

There are also certain inward realities which must 
be experienced by every sinner who is redeemed and re- 
turns to a life that is hid with Christ in God which 
words alone cannot describe. And for this cause God 
has ordained and recorded in the New Testament certain 
symbols as an outward manifestation of an unseen inward 

It is sin that separates man from God. Therefore 
che first step in the salvation of the sinner is to 
imve his sins removed or remitted; and the next is to 
be infilled with the Holy Spirit in order to be a par- 
taker of the "Divine Nature". And the third or final 
axperience in salvation is the "redemption of our 
oodies". (Romans 8:23) 

While all these things are necessary and must be ex- 
perienced by those who are saved, they are distinctive 
\cts for which distinctive symbols are ordained in the 
tford of God — apparently for the purpose of teaching the 
subjects of salvation, and those around them, what has 
oaken place or is. taking place within. them. And it is 
apparent in the Scriptures that in God's choice of such 
symbols to impress truths upon men's minds more deeply 
r,han what words alone can do, He always chooses a sym- 
bol which is nearest to the reality of that which it 
represents without being harmful or detrimental to the 


Thus in the sinner T s first step in returning to God 
by the remission of his sins, though this is an unseen 
operation of God upon the individual, yet God has Cho- 
sen water baptism as a visible sign of what has been 
and is being done for the sinner personally. And since 
it is Christ's death on the cross that atones for sins, 
the apostle Paul teaches in the £>th and 8th chapters of 
Romans that God has ordained that in order for sinners 
to share in the efficacy of this atonement they must 
each, individually, be joined with Christ m His death 
for sin by the symbolic act of baptism as an outward 
witness to what must be an inward reality. 

"Know ye not, that so many of us as were bap- 
tized into Jesus Christ were baptized into his 
death? Therefore we are buried with him by bap- 
tism into death: that like as Christ was raised 
from the dead by the glory of the Father, even 
so we also should walk in newness of life. For 
if we have been planted together in the likeness 
of his death, we. shall be also in the likeness 
of his resurrection: Knowing this, that our old 
man is crucified with him, that the body of sin 
might be destroyed, that henceforth we should not; 
serve sin. For he that is dead is freed from 
sin. Now if we be dead with Christ, we believe 
that we shall also live with him: Knowing that 
Christ being raised from the dead dieth no more; - 
death hath no more dominion over him. For in 
that he died, he died unto sin once: but in 
that he liveth, he liveth unto God. Likewise 
reckon ye also yourselves to be dead indeed unto 
sin, but alive unto God through Jesus Christ our. 
Lord." (Romans 6:3-11) 

"Buried with him in baptism, wherein also ye 
are risen with him through the faith of the 
operation of God, who raised him from the dead J* , 
(Colossians 2:12) 

These Scriptures clearly indicate that the baptism 
of which Paul is speaking is the baptism for the 


remission or patting off of sins; clearly identifying 
it with water baptism, the same as John preached' and 
baptized in the wilderness. For "John did baptize in 
the wilderness, and preach the baptism of repentance 
for the remission of sins . . . and preached, saying, 
There cometh one mightier than I after me, the latchet 
of whose shoes I am not worthy to stoop down and un- 
loose, I indeed have baptized you with water: but he 
shall baptize you with the Holy Ghost ." (Mark 1:4,7-8) 
Therefore water baptism is for a different purpose and 
symbolizes* a different reality than the Holy Ghost bap- 
tism, and is performed by a different agency. 

This seems to be the point of departure in the rea- 
soning of those who advocate affusion (pouring) for 
baptism, and those who teach immersion. I have on my 
desk the writings of several different authors, advo- 
cating affusion as being the Biblical mode of baptism 
under such titles as these: The Bible Mode of Baptism ; 
Immersion Proved to be Mot a Scriptural Mode of Baptism ; 
Immersion Mot a Biblical Mode of Baptism ; etc. Some of 
these articles are brief and pointed, and others are ex- 
haustive, but there are two outstanding significant 
points ~to be observed in all of them which are these: 
l) The absolute silence or ignoring of all the New 
Testament passages of Scripture which speak of baptism 
"for the remission of sins," and 2) The other natural 
consequence of such omission: the strong assertion that 
rmter baptism is a symbol of the baptism of the Holy 
Ghost « 

In order to avoid any unnecessary argument, it can 
be said here that immersionists and affusionists both 
understand and agree that water baptism is a visible 
symbolic act to represent an unseen spiritual reality. 
And therefore no mere physical application of water in 
a secular way, apart from faithful obedience of the sub- 
ject to an ordinance of God could in any way be effec- 
tual in the sinner's relation to God. But the important 
difference is this: In all the arguments advocated by 
the affusionists in the above-mentioned titles, the 
authors omit entirely from their reasoning the fact that 
water baptism is related in any way to the remission of 


sins j and thus ignore a number of clear dir'ect 
Scriptural testimonies that this is so. And in turn 
they assert that it is a symbol of Holy Ghost baptism 
in the absence of any direct Scriptures plainly stating 
this to be a fact. 

In addition to Scriptures already quoted which di- 
rectly relate baptism to the remission of sins, atten- 
tion is directed to - Peter's preaching on Pentecost to 
those who cried out, "What shall we do? Th£fr Peter said 
unto them , Repent, and be baptized every one of you in 
the name of Jesus Christ for the remission of sins , and 
ye shall receive the gift of the Holy Ghost. " When the 
Lord sent Ananias to Saul of Tarsus after he was strick- 
en blind on the road to Damascus, to tell him what he 
should do, he said, "And now why tarriest thou? Arise, 
and be baptized, and wash away thy sins, calling on the 
name of the Lord." (Acts 22:16) By comparing these 
Scriptures with Paul's doctrine of death to sin in un- 
ion with Christ in the symbolic act of baptism in the 
6th and 8th chapters of Romans, it can be seen why 
Peter and Paul preached baptism for the remission of 

At this point it may be objected, as some have done 
in the past, that "water cannot remove sin." Neither 
can blood physically applied. But God can remit sin 
through the merits of Christ's blood in the manner 
which He has ordained and authorized His ministers to 

It is significant that John said, "I" indeed baptize 
you with water, but "He" shall baptize you with the 
Holy Ghost. No place in the Scriptures do we read where 
any man baptized with the Holy Ghost. Nor do we read 
that Jesus baptized with water. In the 4th chapter of 
St. John we are told that the "Pharisees had heard that 
Jesus made and baptized more disciples than John," but 
the writer hastens to add "though Jesus himself bap- 
tized not, but his disciples." Thus the baptism with 
water for the remission of sins was, and is, distinc- 
tive from the baptism of the Holy Ghost. And where 
signs are used to symbolize either of them, entirely 
different symbols are chosen because the essence is 


different. Water baptism itself is a symbol of death 
to sin, and where in the New Testament it was necessary 
for the apostles to symbolize the bestowing of the gift 
of the Holy Ghost , a fit symbol was chosen which most 
nearly indicated the essence of what was being done: 
that of the laying on of the apostles ' hands . 

(To be concluded next issue) Daniel F. Wolf 

Modesto j California 


A familiar motto is "The family that prays together 
stays together." Everyone who enjoys family ties is 
interested in retaining or strengthening them. One way 
to do this is to pray together — not merely "saying" 
prayers j but sharing together in heartfelt prayer. 
There are numerous ways to make this a meaningful ex- 
perience, and thus cement the family relationship. 

Family devotions should be anticipated as a time of 
refreshment. If they are dull or routine, a change in 
pattern should be considered. In fact, the only set 
pattern should be their regular observance. In our 
■iome it has been the custom to have Bible reading in 
rhe morning and hymn singing in the evening, followed 
by prayer* But if there is a basic pattern, it should 
dq varied* 

It is a common practice to teach children their bed- 
time prayers, but it may be more effective for the par- 
ent to kneel with the child then to merely sit by. 
Perhaps an even much deeper relationship could be es- 
tablished if the parent also prayed. Then, why should 
not the whole family pray together? Is there a better 
:ay to teach than by example? It may be good to have 
small children memorize a short prayer, but they should 
be encouraged to add to it (and eventually replace it) 
with their own expressions. When children hear their 
parents talk to their heavenly Father about their daily 
experiences, they learn to do the same. As parents 


pray in simple and direct terms, the child unconscious- 
ly establishes his own communication with God, 

The children will enjoy these devotional periods to 
the extent that they are included. They will enjoy 
choosing hymns to be sung, and, when old enough to read, 
will be pleased to take turns reading verses from the 
Bible. Smaller children will appreciate stories from 
a good Bible story book. 

Sometimes discussions may take the place of singing 
or reading. It is possible to Implant an awareness of 
God's presence in our daily life by talking about the 
day's happenings and our attitudes toward its events. 
It is not a shame to admit failures and to ask forgive- 
ness if we have hurt another family member. This is an 
opportune way to instill pardon and compassion. Appre- 
ciation may be cultivated by stating the things for 
which we are thankful. It can be enjoyable, as well as 
beneficial, to see how many. blessings each can enumerate. 

Prayer time can be made more meaningful by first 
discussing prayer needs. Each person should state a 
prayer request, and sometimes all could pray for each 
need, or sometimes each could pray for the person next 
to him. This is a good time to teach children aware- 
ness of others' needs. Sometimes prayers may center 
around the needs of others: friend, relative, teacher, 
minister, missionary, someone who is sick, suffering,, 
lonely, deprived . . ...the list is endless. 

If devotions seem a duty, the cause should be sought 
and eliminated. It is a privilege to teach children 
the joy and satisfaction of worshipping God. The time, 
spent in this. way will help to establish a. child* s re- 
lationship with God. Children "soon detect our attitudes 
and are apt to reflect our enthusiasm or apathy. Our 
freedom of worship should be truly appreciated and its 
potential explored. . 

As a result of teaching children to, worship God, the 
parents themselves may learn much. Adults may be 
taught by the simple faith of children, and will often 
be surprised at their contributions .and insights as 
they mature. 


By investing in meaningful devotional periods, the 
rewards of a happy, harmonious family life may be en- 

— Miriam J. Sauder 

Lancaster, Pennsylvania 


When Paul left Ephesus for the last time he had some 
special advice for the elders there. (Acts 20:17-38) 
He warned them of two perils to this flourishing church, 
the center of the work in Asia. One was from "grievous 
wolves" that would enter in. The other was from men 
arising within the church — heretics attempting "to draw 
away disciples after them." 

We see here a prophetic summary of much of the trou- 
ble the church has faced through the years of its exis- 
tence in the world. It reveals the various tactics of 
Satan — his two-faced character and his determination 
to undermine or overcome the work of God. The very 
fact that we have warning from the Holy Spirit through 
Paul shows that God knows Satan well and wants His peo- 
ple to be prepared for his wicked devices. 

In the past, children have watched helpless and weep- 
ing as their father or mother was led away to the stake 
to burn or to be thrown into the river or to spend years 
in prison for their faith. The grievous wolves have 
not spared the flock. Mow the other approach is taken 
and more often parents watch helplessly as their child- 
ren are caught up in the deception that Satan is filling 
the world with today. The wolves are still at work. 

We have had experience, not with wolves, but with 
coyotes called the "little wolves." They are wary and 
dly and more difficult to stop than a fox. They are 
hard on chickens and lambs and any sheep that might be 
slow or might wander a little away from the flock. 
,.hey don't spare the flock; it is not their nature or 
purpose. They seize and kill and devour leaving only 
a little wool or a pile of feathers. 

Satan is called the wolf because he works in a simi- 
lar manner. He seizes and devours whenever he can. 


His devouring has not always been with physical trouble. 
Today it Is with temptation and sin — tools Satan has 
used effectively for years. He encourages pride and 
discontent and selfishness. 

But perhaps the most pitiful trouble is when men 
arise from within the flock "speaking perverse things 
to draw away disciples after them." This is done by 
dividing > stirring up and sowing discord. Solomon in 
Proverbs 6 : 16-19 tells of the things the Lord hates: 
"These six things doth the Lord hate: yea, seven are an 
abomination unto him: A proud look, a lying tongue, and 
hands that shed innocent blood, an heart that deviseth 
wicked imaginations, feet that be swift in running to 
mischief, a false witness that speaketh lies, and he 
that soweth discord among brethren ." 

We are thankful for the harmony and peace which we 
enjoy. But throughout the world there is trouble and 
discord in churches as has been since Paul warned the 
Ephesian elders. We must take the warning and guard 
against these troubles. We have the tools and weapons 
to combat and overcome the advances of Satan. 

For deception there Is the weapon of teaching. Good 
teaching and demonstration of the love of God, instruc- 
tion in the word which enlightens the conscience will 
enable us to make right choices and to avoid deception 
that leads to trouble. "The entrance of thy words 
giveth light; it giveth understanding unto the simple." 
(Psalm 119:130) Instruction in God's Word gives a good 
basis for obedience from the heart. 

For discord there is the weapon of love. Love never 
fails. We may not always see and understand this vic- 
tory of love. But if we have love we can see beyond 
self, and this is so important in overcoming strife 
and discord. 

Instead of tearing down we can build each other up. 
(Anyone can tear down but it takes study, planning, 
and craftsmanship to build.) Instead of destructive 
criticism and malicious gossip we can' speak the word 
of encouragement and praise. We can have harmony and 
peace as we let Jesus work His will in us. — L.C. 



Question: In John 14': 13 A4 Jesus gives His followers 
a great promise: ,T And whatsoever ye shall ask In my 
name, that will I do, that the Father may be glorified 
in the Son. If ye shall ask any thing in my name, I 
will do it. 11 

Is this promise to us? If so, why do we not always 
receive what we pray for? 

Answer: This promise has been wonderfully fulfilled In 
the lives of God 1 s people through the ages. It is given 
by Jesus on an important condition; that we ask in His 
name so that the Father may be glorified in the Son. 
It was given to Jesus' close followers — those who had 
forsaken all and followed Him. Like so many ether pro- 
mises, we can claim it only if we meet the conditions. 
We know that God is faithful. But so many times we fall 
short of faithfulness. James tells us, n Ye ask, and 
receive not, because ye ask amiss, that ye may consume 
it upon your lusts. " (James 4:3) We would not want this 
indictment to be to us but yet, like the promises, it 
comes on those who meet its conditions. James contin- 
ues, "Ye adulterers and adulteresses, know ye not that 
the friendship of the world is- -enmity with God?" There 
is a position. people can get into in which they are not 
friends with God and then they cannot receive because 
they ask amiss.. This seems opposite to the situation 
In which Jesus gave this promise to His closest ones. 

The qualification to this promise is that we ask 
"In His name." We may not know the full meaning here 
but it does imply a sensitivity to His will. "In His 
name" cannot mean "contrary to- His will." Jesus adds, 
"...that the Father may be glorified in the Son." He 
hag glorified His name in answering the prayers of those 
who speak for Him. Consider Elijah at Mt. Carmel, the 
Hebrew children before Nebuchadnezzar, Moses before 
Pharaoh, Peter delivered, from prison, and Paul in all 
hfs dilemas before the rulers and the Jews. However, 
some might question His support of the martyrs. They 
no doubt prayed for (Continued on Page 15) 




The origin of Annual Meeting in the Brethren church 
is uncertain as to date and the circumstances which 
produced it. However, historians are agreed that as a 
formal church council it did not come into being before 
the middle of the 18th century (1750). M. G. Brumbaugh, 
^ n History of the Brethren , 1899 > claims documental ev- 
idence that it resulted from what was known as the 
Pennsylvania Synods of 1742, in which an effort was 
made to unite all the German sects in the province into 
one body. He claims the Brethren took part in the 
first three of these synods (there were seven in all) 
and then withdrew and organized an Annual Meeting of 
their own to defend themselves against what they con- 
sidered the false doctrines that were propagated there. 

But Elder Henry Kurtz, in Brethren * s Encyclopedia , 
1867, supposes the Annual Meeting to be a natural de- 
velopment of the tendency of elders and ministers to 
seek counsel of one another when they were together at 
the big yearly "Lovefeasts" or "Communion" meetings, so 
well known in the Old Order Brethren churches. Although 
Elder Kurtz supposes it to be a natural development of 
such informal counseling of elders, he offers no cer- 
tain proof, and it will be seen by his own statement 
that even though there may have been such informal 
counseling from a very early date, yet he does not see 
any formal yearly council meeting until "a little after 
the middle of the last century;" which would be a lit- 
tle after 1750. 

The oldest Annual Meeting minutes on record in the 
Brotherhood is for the year 1778. A request to have 
all the minutes of Yearly Meetings collected and printed 
in volume was presented to the Annual Meeting of 1858, 
but it was rejected. (Old Minute Book, page 222, Art. 
55) But in 1861 the request was renewed and granted 
for the first time. (Page 250, Art. 6) 


In the Brethren r s Encyclopedia , page 10, Elder Kurtz 
gives the following description of how the Brethren 
held their first Annual Meetings: 

"That they were held in the most simple manner , 
even as our ordinary council meetings have been 
held up to our own times, is evident from all the 
testimony we could gather. Brethren met on Friday 
morning before Pentecost, and opened as usual by 
singing, exhortation, prayer, and, perhaps, read- 
ing the Scriptures. Having met in the fear of 
the Lord, and invited Him to preside over the 
meeting, and prayed for the Holy Spirit to guide 
and direct all hearts, they considered the meet- 
ing ready for business. Cases were presented 
and decided, questions asked and answered, all 
by word of mouth, as in ordinary council meetings; 
there was no clerk chosen nor minute taken, and 
hence it is that our records are so meagre for 
the first twenty-five or thirty yearly Pentecostal 
meetings. But as will be made to appear more at 
large in our forthcoming "History of the Brethren,' 1 
when any important case or cases had been pre- 
sented, it was answered afterward by letter to 
the church or churches that had presented them. 
Of these manuscript letters a goodly number yet 
extant have been collected with great care, and 
are embodied in this present work. 


■"When in course of time it came to pass, that 
among many questions — also improper ones — were 
asked in the presence not only of a great number 
of brethren and sisters, but also of strangers, 
it was counseled and concluded, that five, seven 
or more of the oldest ministers should, after 
opening the meeting, retire to a private place, 
where those who had questions to ask, or cases 
to present, might present them; while at the same 
time younger ministers might exercise themselves 
in preaching, and edify the people* This order 


prevailed up to our own time, as many elder 
brethren can testify as well as the writer. 
Some few of those questions were privately an- 
swered, others were answered by letter to the 
church concerned, and only questions of general 
interest were reserved for public discussion. 
There were some advantages, and some disadvan- 
tages in this change, and it is hard to tell on 
which side was the preponderance. Before the 
change, we believe, the council consumed but 
one day (Friday) in most cases; on Saturday was 
public worship during the day, and in the eve- 
ning love feast, and on the Lord ! s day (Pentecost) 
morning solemn worship, at the close of which 
the whole meeting was considered ended, and the 
people departed to their own homes about noon. 
Upon the whole this first change worked well, 
and was a judicious one. It seems to have given 
general satisfaction to the church for a great 
number of years even up to A.D. 1830 and 1831, 
where the writer was an eye and ear witness; to 
his certain knowledge, this improved yet simple 
manner of holding our Yearly Meeting still pre- 
vailed. 11 

The following extracts from Minutes of the Annual 
Meetings of the Brethren , 1778-1917 3 will show the 
gradual development of Annual Meeting organization a- 
mong the Brethren from the simple council-conference 
type of Elder Kurtz* time to the more federalized or- 
ganization with offices and executive powers of its own, 
during the sixties and seventies, which finally re- 
sulted in a major separation in 1881-1882. 

Prior to 1837 the minutes bear no signatures and 
there is no evidence of the recognition of any "Annual 
Meeting offices or officers" of any kind; but. in that 
year the minutes were "signed by the elders present." 

In 1844, they were signed by "the" committee." 

1847, Appears the attest of "The clerk of the meet- 

1848, 59 churches represented, "And though as fully 
represented as ever before, it is believed 

14. . . THE PILGRIM 

that only about one third of the churches had 
sent messengers." Ten (sub) committees were 
appointed to receive the business of the meet- 
ing, and the term "general committee" appears 
for the first time, 

1849* First Annual Meeting committee sent to a local 
church. Request also made to send brethren 
with Annual Meeting decisions to visit all the 
congregations in the United States "and estab- 
lish them in the same order." 

1853^ Request to select "standing committee" by bal- 
lot, denied; and the "ancient and present us- 
age to continue." (Art. 1, page 169) 

1862, District meetings denied the right "to pass on 
anything of importance." 

1863, Standing committee to open all queries. 

1864, No minutes to be made of district meetings 
except what goes to Annual Meeting. 

1865, Committees denied power to expel members with- 
out counsel of the church. 

1866, Considered wrong for elders and majority of 
members (in a local church) to reject decisions 
of an (A.M.) committee. 

1867, Refused to change "enforce" to "advice". 

1867, Annual Meeting committees have full power to 
dispose of any" case submitted to it . . . and 
their decisions shall be final. 

1868, A number of (Old Order) elders met on Nov. 13 
and earnestly petitioned Annual Meeting to re- 
turn to the former simplicity in the manner of 
conducting Annual Meeting; to abolish the term 
"Standing Committee" for the elders who are 
appointed to receive the business for the 
Meeting, and to "desist from sending committees 
to the various churches where difficulties ex- 
ist," etc. ( Old Minute Book ,, Appendix, page 14) 

1881, Old Order part withdraws from the general 
Annual Meeting organization. 

—Daniel F. Wolf 

Reprinted from the May, 1958 Pilgrim 


ANSWER (Continued from page 10) 

deliverance. But remember they also prayed for His 
will to be done. God did not forsake them according 
to their owi testimony . The accumulated witness of 
the millions of martyrs who died in faith and trust is 
one of the most outstanding examples of the way the 
Father has been glorified in the Son. 

We., too, can join this group of those who seek the 
will of God instead of our own. And the more we do 
this and the closer and more yielded we become, the 
more we can have this promise fulfilled in our own ex- 
perience. — L.C. 


What is meant by the phrase, "to set at liberty 
them that are bruised" in Luke 4:18? 

— Guy Hootman 

Our readers are invited to participate in this 
auestion and answer section. Send your answer or a 
question of your own to The Pilgrim. 

No chance hath brought this ill to me; 
*TIs God l s own hand, so let it be, 
He seeth what I cannot see. 
There is a need-be for each pain, 
And He one day will make it plain 
That earthly loss is heavenly gain. 
Like as a piece of tapestry 
Viewed from the back appears to be 
Naught but threads tangled hopelessly; 
But in the front a picture fair 
Rewards the worker for his care, 
Proving his skill and patience rare. 
Thou art the Workman, I the frame • 
Lord, for the glory of Thy Name, 
Perfect Thine image on the same. 

Selected from Streams in the Desert 

BAKER - A daughter, Susan Edna, born May 18 to Paul 
and Mary Baker of Maple, Ontario. 



When Jesus left this earth He told His disciples 
that He would send them the Comforter , the Holy Spirit, 
to guide them into all truth. Jesus knew they needed 
help because they made so many mistakes just like 
people do when they don't let God guide them. He told 
them they would be baptized with the Holy Ghost and 
then they would have power to spread the Gospel, This 
happened on the day of Pentecost soon after Jesus as- 
cended to Heaven. The Bible says He came on those 
people with a sound of a rushing mighty wind. Then 
they saw cloven (or split) tongues like fire that sat 
on each of them. These disciples began to speak with 
other languages as the Spirit gave them the voice. 
The people from other countries that were there were 
amazed because they heard these men speak in their own 
languages and they spoke the wonderful works of God. 
Many were converted that day,, were baptized, and became 
members of the new Church of Jesus Christ. 


1. Who stood up and preached to the people on the day 
of Pentecost? (Acts 2:14) 

2. What did Peter tell the people to do that they too 
might receive the gift of the Holy Ghost? (Acts 2:38) 

3. Who was this offer for? (Acts 2:39) 

4. How many were added to the Church that day? (Acts 


5. How do we know the Spirit of God? (I John 4:2) 

S. Name the fruits of the Spirit as listed in Galatians 

?. Why should men be especially careful to never speak 
against the Holy Ghost? (Matthew" 12:31,32) 

8. Will God give us His Holy Spirit? (Luke 11:13) 


VOL. 22 JULY, 1975 NO. 7 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


"Give Me thy heart/ 1 says the Father above , 
No gift so precious to Him as our Icvej ■ 
Softly He whispers , wherever thou art, 
"Gratefully trust Me, and give Me thy heart." 

"Give Me thy heart," says the Saviour of men, 
Calling in mercy again and again; 
"Turn now from sin, and from evil depart, 
Have I not died for thee? Give Me thy heart." 

"Give Me thy heart," says the Spirit divine, 
"All that thou hast, to My keeping resign; 
Grace more abounding is Mine to impart, 
Make full surrender and give Me thy heart." 

"Give Me thy heart; give Me thy heart." 
Hear the soft whisper, wherever thou art. 
From this dark world He would draw thee apart; 
Speaking so tenderly, "Give Me thy heart." 

By Eliza E. Hewitt, 1851-1920 
"My sen, give me thine heart..." (Proverbs 23:26) 

THE PILGRIM is a religious magazine published in the interests of the 
members of the Old Brethren Church, Subscription rate: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 



Twice we read in the New Testament of the laying on 
of the apostles 1 hands to signify the bestowal of the 
Koly Ghost upon the believers: In Acts 8:14-17 it is 
said, "Now when the apostles which were at Jerusalem 
heard that Samaria had received the Word of God, they 
sent unto them Peter and John: Who, when they were 
come down, prayed for them, that they might receive the 
Holy Ghost: (For as yet he was fallen upon none of 
them: only they were baptized in the name of the Lord 
Jesus*) Then laid they their hands on them, and they 
received the Holy Ghost*" Also in Acts 19:6 it is 
said, "And when Paul had laid his hands upon them, the 
Holy Ghost came on them; and they spake with tongues, 
and prophesied." 

Thus each of these symbols is distinctive, and sig- 
nifies a different work in the conversion of the sin- 
ner. And neither could well signify the work of the 
other. In the first, which is for the "remission" (not 
the atonement, but for the remission to the sinner per- 
sonally) of sins, the sinner is burdened with something 
from which he must be freed: he has something he does 
not want and must get rid of — something to be put off. 
And since God's law is death for sin, in water baptism 
he signifies that he recognizes this truth and is 
plunged into the water or "flood" in the emblem of 
death — emblematically buried in death which is the just 
desert for all sinners as it was in the flood in Noah ! s 
time. And if he were not immediately drawn out or 
saved out of * this watery grave, in only a very few 
minutes he would actually die. But he is saved out of 
it and lives. Thus God has chosen a symbol which at 
once represents both death to sin and salvation by be- 
ing raised again in the likeness of Christ x s 


resurrection. As in the Flood , the same element that 
was death to the sinners was salvation to Noah and his 
family In the Ark, Therefore the Apostle Peter says 
that in baptism we are also saved in a like figure to 
their salvation in the time of the Flood (I Peter 3: 

Also the Apostle Paul says of the Children of Israel 
passing through the Red Sea, that they were all "bap- 
tized" unto Moses "in" the cloud and "in" the sea. 
The sea was a death barrier between bondage and free- 
dom that had to be crossed, and had it not been for 
the miraculous power of God in holding back the natural 
power of the sea, it would have been death to the 
Israelites the same as the Egyptians. They went 
through on dry land, but they were in the DEPTHS of 
the sea (the emblem of death) and were brought up again 
or rescued out of it and lived. As in the Flood, the 
same element that was salvation to the Israelites was 
death to the Egyptians. 

All of the Greek lexicons will readily admit that 
the original word in the New Testament which is ren- 
dered "baptize" in our English versions, in its native 
sense meant to immerse or dip or submerge, and is said, 
to have been taken from a root word which meant "deep." 
It was not a religious word in its native language un- 
til it was used with reference to John the Baptist by 
those who came to his baptism, to describe the action 
which they saw; and later used by Christians to de- 
scribe the baptism of sinners in a religious rite ac- 
cording to the commandment of the Lord. When it was 
thus used to describe a religious rite, it immediately 
acquired an added meaning (not a different meaning) 
more than a mere dipping or immersion, but the word 
still described the visible action which was employed 
in the rite. 

All ancient church histories abundantly testify 
that it was not until many years, later, or on some 
very special occasions such as sick bed conversions, 
or where it was impossible to take the convert to where 
he could be immersed in water, that anything else was 
called baptism in a religious sense. 


There is nothing in the act of affusion that signi- 
fies any remission, or putting off, or death, or burial, 
or planting, or resurrection, or salvation. But the 
immersion of the sinner in water, and drawing or saving 
him out of it again, at once signifies all of these 
things just as the New Testament doctrine of baptism 
indicates must in some manner be experienced by those 
who are saved. And, conversely, there is nothing in 
immersion that reminds one of any bestowal or putting 
on or receiving of the Holy Ghost. But the laying on 
of hands does, and it is the symbol which God has or- 
dained for that purpose when there is need for it to be 
symbolized. Neither does affusion adequately indicate 
a cleansing. No one bathes himself for cleansing with 
only a handful of water poured on him — it is not suf- 
ficient to cleanse. Nor do we cleanse our clothes or 
utensils or scarcely anything with only a token amount 
of water poured on it. 

In the writing of the authors on affusion, strong 
emphasis was placed on the words of John the Baptist 
that "He (Christ) will b aptiz e you with the Holy Ghostf 
pointing out that the same original word is used as 
when he said, "I baptiz e you with water," And then it 
is alleged that it would be inconsistent and "ridicu- 
lous" to understand that they were "dipped" in the Holy 
Ghost. But it would not be "Inconsistent" or "ridicu- 
lous" to understand or say that they were immersed in 
zhe physical manifestation of the Holy Ghost as it came 
upon them in the upper room on the day of Pentecost, 
for it says in Acts 2:2, "And suddenly there came a 
sound from heaven as of a rushing mighty wind, and it 
FILLED all the house where they were sitting." 

Even in the baptism of suffering, of which Jesus 
spoke, and He Himself was to endure, it would be wholly 
consistent to understand an immersion or overwhelming 
in sorrow as we sing In a certain hymn: 

THOU who in Jordan did ! st bow thy meek head, 
Overwhelmed in our sorrows, did'st sink to the 
dead , . • 


In conclusion, therefore, It is evident that the 
difference in point of view centers around the question 
of what the symbol of water baptism signifies. If it 
could be established that Its major purpose is to sig- 
nify the receiving of the Holy Ghost, then those who 
advocate affusion would have some strong points to fa- 
vor their position, but no place does the Scripture 
testify that it is for that purpose. Nor can such a 
position be reconciled with the Apostle Paul's doctrine 
on baptism as a symbol of the sharing of Christ 1 s death 

for sin. 

-Daniel F. Wolf 
Modesto, California 


This book was written by man, for man, by God divine- 
ly inspired, divinely preserved; the supreme character 
of it is beyond the finite mind's power of production. 
Its Author, Jesus the Christ, was born a King of high- 
est and noblest stature, yet was a babe in most humble 
station, He was God, yet was He man. "...God was in 
Christ, reconciling the world unto himself..." (II Cor. 
5:19) He is one in the great triune Deity which are 
one — on e yet three. One In purpose and design in the 
great plan of redemption and restitution of all things, 
but three in office and execution of that great work. 

Christ was infinite, yet finite in this that He took 
upon Himself the likeness of sinful flesh that He might 
be able to make the blood sacrifice which alone could 
atone for the sins of the flesh. He was in all points 
tempted like as we, though without sin. He took upon 
Him the seed of Abraham that He might be a merciful 
high priest in making reconciliation for our sins. 
"For in that he himself hath suffered being tempted, h 
he is able to succour tham that are tempted." (Heb. 2:18) 

Jesus truly was a master as well as teacher and lead- 
er, yet was He a servant. "Ye call me Master and Lord: 
and ye say well; for so I am." (John 13:13) From Him 


issue the very fountains of life and highest ethics of 
Christian manhood and character. As a servant He took 
upcn Himself the form of a servant,, humbled Himself 
and became obedient unto death, even the death of the 
cross. In Luke 22:27 Jesus says, "...I am among you 
as he that serveth." Who can measure the magnitude 
of the service of the Master to the children of this 

Peace, yet division. How sublime I how comforting 
the words of the heavenly host saying: "Glory to God 
in the highest, and on earth peace . .," "Peace I leave 
with you, my peace I give unto you..." (John 14:27) 

The world can neither give nor take 

Nor can they comprehend 
The peace of God which Christ has brought, 

The peace that knows no end. 

May the peace of God,, which passeth understanding 
keep our hearts and minds through Christ Jesus. 
(Phil. 4:7) "Follow peace with all men, and holiness, 
without which no man shall see the Lord." ( Heb. 12:14) 
Division, sad wordl Jesus said, "Suppose ye that I am 
come to give peace on earth? I tell you, Nay; but 
rather division." (Luke 12:51) Christ 1 s philosophy 
of peace proved antagonistic to the nature of humanity, 
and they revolted against the force of the sword of 
the Spirit until in the end He was the one that was 
wounded and bruised. 

Poor, yet rich. Jesus had not where to lay His 
head j yet who was so rich as He? Lazarus was poor 
and penniless; yet who so rich as he? Hath not God 
chosen the poor of this world, rich in faith and heirs 
of the kingdom? The message to the church in Smyrna 
was, "I know thy works, and tribulation, and poverty, 
(but thou art rich)..." The man who enlarged his 
barns no doubt trusted in wealth, but was in the 
depth of poverty. The rich man could not spare a 
crumb for Lazarus, not realizing his own miserable 

Wise, yet fools. He that builds upon the Rock, 
Christ Jesus by keeping His sayings is a wise man. 


The wise virgins were prepared to meet the bridegroom, 
The Apostle Paul wrote , "We are fools for Christ's 
sake." Also , "The preaching of the cross is to them 
that perish foolishness." Yet when the world by world- 
ly wisdom knew not God, it pleased God by the foolish- 
ness of preaching to save them that believe. 

Soldiers, yet harmless. Paul's charge to Timothy 
was that he might war a good warfare, and that he should 
endure hardness as a good soldier of Jesus Christ. A 
soldier in the army that would refuse to do any violence 
whatever would no doubt be rejected by his superiors. 
But the weapons of the Christian soldier do violence 
to no man. Jesus said "Be ye therefore wise as ser- 
pents and harmless as doves." The Christian burns his 
enemies with the fire of loving kindness and returns 
good deeds for evil ones; which, however, is only 
possible under the armor of the Prince of Peace. 

Weak, yet strong. When Paul desired to be liberated 
from the thorn in the flesh, the answer came, "My grace 
is sufficient for thee: for my strength is made perfect 
in weakness." Paul said also, "...for when I am weak, 
then am I strong," "I can do all things through Christ 
which strengtheneth me." 

Dead, yet alive. We are dead unto sin but alive 
unto Christ; dead to the rudiments of the world, but 
alive to the principles and oracles of God; dead in 
mortality but alive in immortality. 

Strive, yet not strive. Jesus said, "Strive to enter 
in at the strait gate: for many, I say unto you, will 
seek to enter in, and shall not be able." (Luke 13:24) 
The Christian pathway Is an incline, and a struggle, and 
requires full consecration and resignation. Again, 
"The servant of the Lord must not strive;- but be gentle 
unto all men..." (II Timothy 2:24) "For where envying 
and strife is, there is confusion and every evil work." 

(James 3tl6) 

Fear, yet without fear. We are to serve God with 
reverence and Godly fear. (Hebrews 12:28) "...Pass 
the time of your sojourning here in fear." (I Peter 
1:17) Again, "For God hath not given us the spirit of 


fear; but of power , and of love, and of a sound mind." 
(II Timothy 1:7) We should fear lest we provoke the 
displeasure of God, but if His love is perfected in 
us, then all other fear is banished • 

In these and perhaps other instances of Scripture 
these terms might appear somewhat" contradictory, but 
are not if viei^ed in their proper light. The Book 
inspired of God "is profitable for doctrine, for re- 
proof, for correction, for instruction in righteous- 
ness; That the man of God may be perfect, throughly 
furnished unto all good works." (II Timothy 3:16,17) 
And may we rightly divide Its contents. 

By Elder David A. Skiles 
Made available by Harvey Skiles 


One quality in man that helps is the ability to 
listen. This is not easy for we seem to have a cer- 
tain pride in us that makes us want to talk and tell 
things — to put in our "two cents." But sometimes we 
must listen if we know what is best for us. This is 
especially true when It is the Word of God that is 
spoken. When God speaks man must listen. This means 
not just hearing the words but heeding them as well. 

Isaiah prophesied in the time just before Judah 
was taken into captivity, and he had important words 
from God. He saw § vision of the Lord, and he was 
made to see the greatness and holiness of God and the 
dire need of his people. He heard the voice of the 
Lord saying, "Whom shall I send, and who will go for 
us?" And Isaiah answered, "Here I am, send me." The 
Lord told him, "Go, and tell this people, Hear ye 
indeed, but understand not, and see ye indeed, but 
perceive not. Make the heart of this people fat, and 
make their ears heavy, and shut their eyes; lest they 
see with their eyes, and hear with their.ears, and 
understand with their heart, and convert and be 
healed." * (Isaiah 6:8-10) 

At first glance this may seem to be an intentional 


blindness sent by God, but it is no such thing. These 
are conditions that our loving and long-suffering Father 
has met in all His dealings with stubborn man. It was 
by His mercy that He sent, Isaiah to tell this to the 
people — seemingly to provoke them to attention so they 
could be helped « 

It is the sad story of man during so much of time 
that he doesn T t realize what he needs.. He turns deaf 
ears to God and he closes his eyes and hardens his 
heart. Centuries later Jesus spoke of the same problem 
and told the people that this prophecy of Isaiah was 
fulfilled. He said, " Therefore speak I to them in 
parables: because they seeing see not; and hearing 
they hear not, neither do they understand... For this 
people's heart is waxed gross, and their ears are dull 
of hearing, and their eyes they have closed; lest at 
any time they should see with their eyes, and hear 
with their ears, and should understand with their. heart, 
and should be converted, and I should heal them. n 

To speak in parables is to explain deep truths in 
picture .form — in a way easy to understand. If the ones 
who listen have open hearts, they will hear the lesson," 
see the illustration -and gain understanding. Sometimes 
the honest seekers had to ask the Lord to explain the 
parable. Then Jesus told them exactly what It meant. 
But the ones whose ears were closed went away having 
heard but not receiving the understanding of the truth, 
On one occasion Jesus spoke to them entirely this way. 
"All things spake Jesus unto the multitude in parables; 
and without a parable spake he not unto them: That it 
might be fulfilled which was spoken by the prophet, say- 
ing, I will open my mouth in parables; I will utter 
things which have been kept secret from the foundation 
of the world." 

Today there are many different voices. We should 
turn deaf ears to most of them. But when it is the 
voice of God, let us listen and learn and be healed 
and converted. Like Israel in Isaiah 1 s time, our 
nation Is deep in idolatry or covetousness and mater- 
ialism. Their captivity followed, and so will follow 
the judgments of God on all nations that forget Him 


and will not listen. "God, who at sundry tkes and 
in divers manners spake in time past unto the fathers 
by the prophets , Hath in these last days spoken unto 
us by his Son*.." (Hebrews 1:1,2) On the aar-untain 
when Jesus was transfigured the voice of God spoke , 
"This is my beloved Son, in whom I am well pleased; 
hear ye him." (Matthew 17:5) He speaks now and calls 
us to hear, obey and be saved. — L.C. 


Fresh milk must be stored in clean jars or it will 
soon turn sour. Little girls learning to wash dishes 
have to be reminded many times of the importance of 
having every dirty spot removed. "Hold the jars up 
to the light; then you can see where the dirt is." 

We too, need to be cleansed. When we look to the 
Light of the world, the perfect Lamb of God, we see 
the sin in our lives that needs to be washed away, 
We must be fresh, clean vessels for His service. 

Is thy heart right with God, 

Washed in the crimson flood, 

Cleansed and made holy, humble and lowly, 

Right in the sight of God? 

— Martha Cover 


We of the Salida congregation were made to rejoice 
with the angels in heaven when another precious soul, 
Mary Wagner, daughter of Brother Joseph and Sister 
Letha Wagner, was received into our fellowship on 
July 6 by a public confession of faith and holy 

ba P tism * ^Daniel F. Wolf 

MOORE — A son, Ronald Allan, born July 23 to Hubert 
and Dorothy Moore of Modesto, California. 




Minutes of the Brethren , page 148. 1850, Art, 25: 
"There Is a body of people or brethren in the far west 
whose doctrine and practice is somewhat different from 
ours. Some of our brethren live near or almost among 
them. Now the question arises: are the brethren priv- 
ileged, according to the gospel, to hold communion with 
them under existing circumstances? Considered that ac- 
cording to the gospel and the constant practice of the 
church, it would not be advisable for brethren to com- 
mune with them, until a union is effected and they are 
agreed to practice according to the ancient order of 
the church. M 

Page 161. 1852, Art. lr "Proceeding of a council 
meeting held Nov. 22, 1851 , in Adams County/ Illinois, 
by the brethren known as Western Brethren, with propo- 
sitions for a reunion with the body of our brotherhood, 
represented In this meeting. After the differences 
have been stated and considerable conversation had on 
the subject, it was finally concluded that this meeting 
does not feel satisfied how a full and true union can 
be obtained on the proposition made by the Western 
Brethren, and therefore this matter should be postponed 
until the dear brethren in the west become better ac- 
quainted still with the grounds of our practice; and 
meanwhile we should exercise charity and Christian love 
toward them," 

Page 192. 1855 > Art. 29: "Request for a committee 
to Illinois to confer with the Far Western Brethren, or 
a committee of them, to investigate the differences in 
doctrine and practice existing between them and us, and 
report to the next Annual Meeting. Granted: and Breth- 
ren: Abraham Maas, Christian Long, John Metsger, Samuel 
Lehman, James H. Tracey, David Hardman, John Bowman, 
Daniel Grey, Daniel P. Saylor, John H. Umstad, and James 
Quinter, appointed for this business." 


Page 196. 1856., Art. 14: "The committee appointed 
at last Annual Meeting to visit and confer with the Far 
Western Brethren, or a committee of them, to investi- 
gate the differences in doctrine and practice existing 
between us and them, submitted the following report: 

*May 8, 1856: We the brethren who constitute the 
committee appointed by the German Baptist Church at our 
last Annual Meeting to visit the Western Brethren who 
recognize Brother George Wolfe of Illinois as their 
Bishop, by the grace and favor of God were permitted 
to meet at their meeting house, where we were received 
on the most friendly and Christian-like terms, and af- 
ter different queries were proposed for our delibera- 
tion, the three (or four) following being considered 
the most important, we proceed to make our report ac- 
cordingly as follows: 

First: The question concerning the reality of a 
devil was considered, and after comparing opinions and 
sentiments on the subject of the reality of such a be- 
ing, and his nature, we are agreed upon the following 
view: That the scriptures recognize a devil, or an 
evil spirit, that manifests itself in the flesh. 

Second: On the doctrine of universal salvation, 
which denies punishment hereafter, we cordially agreed 
with Bro- Wolfe that all men shall receive hereafter 
according to the deeds done in the body, whether they 
oe good or bad* 

Third: On the subject of feet-washing, Bro. Wolfe 
is firm in the opinion that one person should both wash 
and wipe the feet of a number of brethren, and then 
another, and so on, until all are washed; but he is 
willing to conform to the practice of the brethren in 
general, when in communion-meeting with them, and begs 
for forbearance on the part of the brethren in general, 
until they shall all come to see alike. 

Fourth: Bro. Wolfe is likewise strongly of the opin- 
ion that no time should be spent between the eating of 
supper and the breaking of bread (the communion), but 
the whole ceremony should be prosecuted without inter- 
mission or delay. 


It is the sincere desire of Bro. Wolfe that however 
these sentiments may clash with the general practice of 
the brethren, they may not be considered a sufficient 
cause why they should not be received in communion and 
fellowship with the brethren, with which views we, the 
committee, unanimously agree, and present this our re- 
port to the brethren in general council meeting, for 
their deliberation and concurrence. 1 Signed by: David 
Hardman, J. H. Umstad, J. H. Tracey, A. Moss, John 
Metzger, S. Lehman, C. Long." 

Page 235 • 185 9 ? Art. 35: Several communications 
were sent to' this Annual Meeting from the Brethren 
hitherto distinguished as Western Brethren. From these 
communications we shall give some extracts, as we have 
not room upon the minutes to give them entire. 

"Beloved Brethren: We the brethren in Adams County, 
Illinois, met together in council to take into consid- 
eration the course we had best adopt respecting the 
Yearly Meeting. On account of the great distance' we 
are from the place of meeting, and none of us being in 
a situation suitable to take such a journey, we have 
concluded to send you these lines to inform- you that 
after we received the minutes of last conference, held 
in Indiana, we called a church council, and we concluded 
for the sake of union in the brotherhood, to adopt the 
minutes of last Yearly Meeting, and we intend to carry 
them out as near as circumstances will admit of. . . 
We further state that we are willing to counsel and be 
counseled by the Yearly Meeting. 11 

Signed by Elder George Wolfe, and others, by order of 
the church. 

The following extract is from a letter from Sugar 
Creek Church, Sangamon County, Illinois. "We have un- 
animously agreed to be fully united with our beloved 
elder brethren, to counsel and be counseled. And we 
have put in practice the order in receiving and baptiz- 
ing members, non-swearing and non-conforming to the 
world.' 1 

Signed by Elder Isham Gibson, and others, by order of 
the church. 


From the brethren in Hurricane Creek District, Bond 
County, Illinois: 

"Dear Brethren in the Lord: Considering your love and 
care for us manifested by your kind forbearance and 
long-suffering toward us, we in love to you and all 
saints , thought it good to send you this epistle , and 
also Daniel B. Sturgis, delegate from this district 
witnessing that we desire full fellowship and union. 
And we unanimously agree .to be counseled by the breth- 
ren, and submit to all the decisions of our beloved 
brethren in conference. We believe the best good of 
all is maintained by a full subjection to the decisions 
of Yearly Meetings, published in the minutes. 11 
Signed by Daniel B. Sturgis, and others, by order of 
the church. 

The following is the expression of this Annual Meet- 
ing upon the subject referred to in the above communi- 
cations: "Whereas it is known that what has been called 
the Western Brethren have not heretofore been In per- 
fect union with our churches in observing the ordi- 
nances and- regulations in the house of God; and whereas 
a number of communications have come before this coun- 
cil meeting from said brethren expressing a strong de- 
lire to be In full fellowship with our brotherhood, and 
promising to be subject to and governed by the rules by 
which we think the house of God should be governed; 
therefore considered that we have cause to thank God 
that the efforts made to bring about a union have been 
so successful, and we are now happy to recognize them 
as being in full fellowship with us." 

—Daniel F. Wolf 
Modesto, California 

Reprinted from the June, 1958 Pilgrim 


Paul Baker* s phone number: 416-669-2068 
Lawrence Mitchell 1 s phone number t 513-854-1508 
Raymond Royer's address: 2216A, G.R. 38 



QUESTION: What is meant by the phrase, "to set at 
liberty them that are bruised/' in Luke 4?18? 

— Guy Hoot man 

ANSWER: Perhaps because of translation this is not 
auite the exact wording of Isaiah 6l:l, but it has the 
same meaning and is surely what Jesus is quoting. 
Some translations give "crushed" or "broken" for the 
word "bruised" in the King James version. All these 
troubles listed in verse 18 have come on mankind be- 
cause of the fall in Eden and subsequent sin and dis- 
obedience. Fallen men and women are poor, broken- 
hearted, captives — blind and bruised. This is what 
Jesus came to change* Isaiah prophesied it and Jesus 
announced His intentions and then died to carry them 
out: to redeem fallen man, heal their bruises and set 
them free. The poet expresses it well in an old hymn: 

Gome ye weary, heavy laden, 

Bruised and mangled by the fall; 
If you tarry till you 1 re better, 
You will never come at all, 
Not the righteous — 
Sinners Jesus came to call. — L.C. 


We, the members of the Old Brethren in Canada, Ohio 
and Indiana have chosen August 31 for a Communion Ser- 
vice in Canada, and October 25 & 26 at the Wakarusa 
meeting house. We extend a hearty invitation to the 
members and friends to be with us on these occasions. 

— Elmer Brovont 

The Salida congregation have agreed, the Lord wil- 
ling, to hold our fall Love Feast on October 4 & 5- 
A hearty invitation and welcome is extended to all of 
our members and friends to attend. 

—Daniel F. Wolf 



When the Holy Spirit came on the Church on the day 
of Pentecost after Jesus went back to Heaven, He gave 
them power to spread the Gospel. Jesus had told them, 
"Go ye into all the world, and preach the gospel to 
every creature. 1 ' These apostles and disciples organ- 
ized at Jerusalem and then spread throughout the world 
telling the good news of Jesus' resurrection. They 
told of God's love and how men should believe God, 
repent and be baptized and have their sins forgiven 
and receive the guidance, of the Holy Spirit and the 
promise of a home in Heaven, 

Where did these men go? Though old traditions 
tell where most of them may have preached, we have 
sure account of only a few of them in the Scriptures, 
Use your Bible to find the answers to these questions: 

1* Who went to Samaria? (Acts 8:5) 

2. Whom did the Apostles send to Samaria when they 
heard that the Samaritans had received the Word of 
God? (Acts 8:14) 

3. Where else did Philip go? (Acts 8:26, Acts 8:40) 

4- Where did Peter go to raise up Dorcas from the 
dead? (Acts 9:38) 

5. Where did Peter go to answer the call of Cornelius? 
(Acts 10:24) 

6. Where did Barnabas go to find Saul? (Acts 11:25) 

7. Where were Paul and Barnabas when the Lord sent 
them out on their first missionary journey? (Acts 13: 

8. Where was Paul when he was first arrested? (Acts 


9. Where did the Lord tell Paul he would also go 
after his arrest? (Acts 23:11) — L.C. 


VOL. 22 AUGUST & SEPTEMBER, 1975 NOS. 8.& 9 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Lord, set my feet on higher ground; 
My heart cries out for richer plane! 
I'll mount the ladder round by round 
And count as glory all iny pain. 

If I could have an easy way* 
* . Without a burden, tear or care, 
And golden sunshine every day 
With naught to bring me to despair, 

But with no growth in Heavenly Love, 
And no sweet fellowship with Thee, 
No richer life, no glimpse above; 
Oh no, Lord, never let it bet 

I'll choose the rough, if in its way 
1*11 gain a closer walk with Thee, 
And trust Thy hand to lead each day, 
Because You know what l s best for me. 

By Vera Miller 

Tuolumne, California 

"As the hart panteth after the water brooks, so 
panteth my soul after thee, God. 11 

Psalm 42 rl 

JHE PILGRIM is a religious magazine published in the interests of the 
members of the Old Brethren Church. Subscription rote: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


John 16:33: "These things I have spoken unto you, 
that in me ye might have peace. In the world ye shall 
have tribulation: but be of good cheer; I have over- 
come the world." 

Jesus faced His greatest trial and struggle with the 
calm assurance of victory already accomplished. The 
"joy set before Him" was to Him much greater and dearer 
than His own life. He had power to lay His life down 
and He had power to take it again. The very muscles 
of His face were set in victory. 

His last lesson of teaching His own has been pre- 
served for us. What depths and heights of truth are 
in His simple words! In study, we take only small 
portions at a time. Our purpose here is not for great 
knowledge, but to be partakers of His overcoming, His 
peace and good cheer. His disciples could not appre- 
ciate these words until He had died on the cross and 
had risen again. Then with the coming of the Holy 
Spirit they understood. We too can only understand 
His "peace and good cheer" as we own Him as our own 
Hying Saviour and resurrected Lord. 

Should we not first consider well how these living 
words came as inner strength to His suffering saints 
through the nineteen centuries since Jesus spoke them. 
It is thought that perhaps five million Christians 
laid down their lives for Jesus in the great Jewish 
and Roman persecutions of the first two centuries. 
Sine© that time there have been martyrs for Christ in 
^ach century. Some estimate that this century has al- 
vdy had more Christian. martyrs than any preceding 
curuury. God only keeps account and knows His own 
lartyrs. Bat unless we consider this factor, we can- 
not appreciate our own heritage of faith. The. 
Saviour's peace and good cheer carried them through. 
It is now our turn for it to work out in our own lives. 


The worship, canonization and elaboration of the 
sorrows of the martyrs have done much to put a question 
mark on the word* But here again the written word 
comes to our aid. It speaks much of Christ l s suffering 
indeed but very little of the sufferings of the saints 
and martyrs. The reason is quite obvious. We are to 
rejoice in the great joys laid up for them and in their 
victories of peace and good cheer to the last. Stephen 
11 fell asleep" under an avalanche of hurled stones. 
Peter "slept" between two soldiers , expecting a trial 
for his life on the morrox^. Paul and Silas sang as 
they suffered in the innermost prison. Jesus had told 
them to rejoice in persecution and gave them His peace 
and good cheer that they could do so. 

I Peter 5:11* "Behold/ 1 said the writer Peter, "we 
count them happy that endure." Such must be our atti- 
tude toward the Christian martyrs, with an interest to 
help them in every possible way to carry through. 

The fathers of our own heritage of faith often spoke 
of this and meant to be prepared to give their lives 
for their faith either in death or in faithful service. 

Much of the past trials of the faith has come from 
conflicting doctrines among the saints. This, too, 
was foretold by Christ and His writers of the New 
Testament. Each generation has known its own woes in 
this regard. 

The inner heart conflicts, where the mind rebounds 
back and forth between conflicting doctrines and grows 
weary in a daily treadmill of wrong attitudes and de- 
cisions, is indeed a constant strain on mind and 
nerves. It is often the excuse for yielding to a life 
of ease or resorting to the lusts and prides of life 
as a way out. 

Christians should point out to such that Jesus still 
cares and has given His peace and good cheer to His 
followers. "Ask and receive," said Jesus. 

VJe may help them to ask indeed, but Jesus and He 
alone can give each one his or her own heavenly por- 

Jesus, like Moses, sang a hymn of praise to God be- 
fore His death. If not the exact words, I think we 


can catch the lofty burden of praise from both in this 
portion of Scripture: 

Revelation 15:3,4: M And they sing the song of Moses 
the servant of God, and the song of the Lamb, saying, 
Great and marvelous are thy works, Lord God Almighty; 
just and true are thy ways, thou King of saints. Who 
shall not fear thee, Lord, and glorify thy name? 
for thou only art holy: for all nations shall come 
and worship before thee; for thy judgments are made 
manifest . n 

Jesus concluded His earthly ministry not with out- 
standing miracles but with words of comfort to His 
disciples and with prayer and praise to the Father • 
We stand on holy ground as we consider this pure praise 
to God that ascended from that pure heart and sancti- 
fied lips. 

This true pattern of praise to God Is seen In the 
Old Testament where priests with the silver trumpets 
led the hosts of Israel to battle* Through Jesus 1 
example we see this has a spiritual application as the 
writers of the New Testament plainly show. But praise 
to God is ever the same. 

In the first world war in our century, a pistol shot 
touched off a conflagration that affected the whole 
world. It is no wonder at all that we heard the word 
ft Armageddon" from all sides. 

Our fathers talked and prayed much about it. Scrip- 
ture portions were read and studied anew. The atrocity 
and horror stories on land and sea tried the stoutest 
heart. Only God prevented the ravages of the war to 
spread to our own country. 

In my parents 1 home my mother's favorite hymn 
pointed to the Christians 1 victory: 

"Should coming days be cold and dark, 
We need not cease our singing. 
That perfect rest naught can molest 
Where golden harps are ringing. " 

And so we sangl We sang the glad songs of praise 
to God and to our Christ. And into our hearts came 
uhe deep settled peace of God and His heavenly cheer. 


With His victory within, we could face a "frowning 

Someone has suggested that about the only thing that 
Christians can really make is praise and prayer to God. 
The Apostle Paul noted the need of our "making melody 
in our hearts to the Lord/ 1 and also the need to sing 
and pray "with the spirit and the understanding also." 

The beauty and power of Christian melody has been 
noticed and has become quite popular today. But let 
it be understood that praise and prayer is an offering 
of the heart and not just something pleasant in our 
ears. We need to find a quiet place where the heart 
will rejoice alone before God. 

May I say in closing that as long as we can go, our 
vocal praise to God is needed in the assembly of saints. 
As expressed thanksgiving goes up to God, may our 
voices be also a part of this thank offering. 

And so may His "peace and good cheer" rest upon us. 

— James D. Cover 
Mode st o y Cal if ornia 


"I can do all things through Christ which strength- 
ened me." (Philippians 4:13) 

This statement of Paul's is the ultimate in Chris- 
tian confidence. It is not a boast and not an over- 
statement. It is not a boast because of the qualifi- 
cation "through Christ." This means the ability and 
strength are from another source besides ourselves. 
Taken with Jesus' words in John 15:5 n *. . . without me 
ye can do nothing," it really shows our helplessness 
and where the ability comes from. It is not an over- 
statement because Paul had ample experience to prove he 
was speaking truth. 

In this verse "all things" has a definite reference 
to the verses preceding in the chapter. Notice Paul's 
use of this term in verses 6, B 9 9, and 12. "Be care- 
ful for nothing; but in every thing by prayer and 



supplication with thanksgiving let your requests be 
made known unto God." "V. "8: "Finally, brethren, what* 
s oever things are true, whatsoever things are honesty 
whatsoe ver things are just, whatsoe ver thin gs are pure, 
wh atsoever th ings are lovely, wha tsoeve r things are of 
>ood report; if there be any virtue, and if there be 
any praise, think on thegg things," V. 9* ,r ± J i£^ 
things^ which ye have both learned, and received, and 
heard, and seen in me, do: and the God of peace shall 
be with you." V. 12: "I know both how to be abased, 
and I know how to abound: every where and in all 
things I am instructed both to be full and to be hungry, 
both to abound and to suffer need." We can see the 
nature of "all things 11 that Paul means when he confi- 
dently declares "I can do ' all things through Christ." 

This sort of confidence is infectious. We take 
courage when we hear of one so trusting and assured. 
It can be cur experience, too. 

The children in school are taught (or used to be, at 
least) that they need a certain amount of determination 
and confidence to complete any task. I well remember 
our teacher telling us "Never say ! I can 1 ^," My girls 
came across a poem that speaks of this: 

I can ! t is a sluggard, 
Too lazy to work, 
From duty he shrinks, 
Every ta^ik he will shirk; 
No bread on his board 
No meal in his bag, 
His house is a ruin 
His coat is a rag. 

The Proverbs abound in advice in diligence. The 
writer declares: "Go to the ant, thou sluggard; con- 
aider her ways, and be wise: Which having no guide, 
overseer, or ruler, Provideth her meat in the summer, 
and gathereth her food in the harvest. How long wilt 
thou sleep, sluggard? when wilt thou arise out of 
thy sleep? Yet a little sleep, a little slumber, a 
little folding of the hands to sleep: So shall thy 
poverty come as one that travelleth, and thy want as 
an armed man. 11 (Proverbs 6:6-11) 


This advice applies to us so well both physically 
and spiritually. Laziness brings poverty, and in past 
days that meant ruin. Mow it seems to be condoned by 
an easy going government. The theme is now "Why do a 
job you don't enjoy?" Why indeed? Because there are 
many unpleasant jobs that must be done. With the in- 
dustrialization of our country, much of the drudgery 
of hand labor has been eliminated. Machines do now 
what took formerly many unpleasant man hours of labor. 
But there is still much work to do, and usually a man 
will have opportunity to work if he is willing. 

Things have not changed in the spiritual realm. 
Today as before, laziness of spirit brings poverty of 
spirit. There is no industrialisation of the things 
of God— no welfare to take over if we rebel against 

But this is not to say the labor in the Lord and the 
Christian's experience is drudgery. Our text speaks 
of the very opposite. Again it is somewhat like phys- 
ical labor. A strong willing worker finds hard work 
a pleasant occupation and a challenge — especially if 
he is not alone » We are not alone and we can be strong 
in the Lord. Any task which faces us can be an inter- 
esting challenge as we claim the help and presence of 

One example would be the training of our children. 
Looking at the world today into which our children have 
come, we can easily become discouraged. It can seem 
a task too great to teach them to choose right and live 
for God in a careless world. It truly is a job too 
large for us without the strength and ability that God 
provides. But the words of Paul are certainly appli- 
cable here. "I can do all things through Christ which 
strengtheneth me. n It is possible to bring children 
up in the nurture and admonition of the Lord. We don't 
need to give up and say "I can't," 

In every task it is the same. There is One who is 
willing to help us if we are willing to begin in His 
name. "Now our Lord Jesus Christ himself, and God, our 
Father... Comfort your hearts, and stablish you in 
every good word and work." (II Thessalonians 2:1?) — L.C. 



GEORGE MELVIN WOLF, youngest son of John F. and 
Alice Wolf,' - was born near Quinter, Kansas, November 
22, 1905 > and departed this life in the Memorial Hos- 
pital near Modesto, California, July 28, 1975 at the 
age of 69 years, 8 months, and 6 days. 

When only 5 months old, his parents moved to Colo- 
rado, and in 1913 to Modesto, California, where they 
resided for about k years before moving to Rio Oso, 
California. Here George grew to manhood. 

On January 20, 1935 he was united in marriage to 
Evelyn Barnhart. To this union were born one son 
Melvin, of Chambersburg, Pennsylvania, and a daughter 
Vera Mohler, of Ripon, California, In 1938 they moved 
back to Modesto, where they have resided to the present 

He is survived by his wife and 2 children, and 8 
grandchildren; also by one brother, Daniel Wolf,- 3 
sisters: Esther Johnson, Mary Cripe, all of Modesto, 
and Martha Robbins of Sonora, California. 

At the age of 25 he publicly confessed his faith in 
the Lord Jesus Christ, and was baptized in the Old- 
Brethren Church. Some years later he changed his mem- 
bership to the Old German Baptist Church, to which he 
remained loyal and faithful for the remainder of his 
earthly life. 

In 1969 he was critically injured in an automobile 
accident from which he never fully recovered. He was 
partially blind for the last five years of his life, 
which greatly impeded his normal activity. 

Seeing his physical health failing, he called for 
the elders of the Church and the anointing with oil 
according to the Word of the Lord (Mark 6:13; James 
;.14) which strengthened him and gave him much comfort. 

Brother George had many friends in the Church and 
the community, and will be greatly missed. But we 
feel that our loss is his eternal gain. 

FUneral services were conducted in the West Modesto 
meeting house August 1 at 10 A.M. by Elders Orlando 


Blickenstaff, C. J. Rumble , and Howard Oyler from 
Romans 8:16-1S to a large and attentive audience. The 
body was laid to rest in the Wood Colony Cemetery, 

—Daniel F. Wolf 

■ " I ■ ■■ I I I! ■■ " ■ .1 ■■ I .I...II1 I I I | ■ 


(With this article we plan tc begin a series on the 
parables of the Lord, written by our brethren. We hope 
for good participation that this can be a profitable 
study. — L.C.) 


The inspired words of Psalms. 78:2 read: "I will 
open my mouth in a parable: I will utter dark sayings 
of old: 1 ' In the Gospels of the New Testament are many 
parables which were spoken by the One who must have 
uttered the above quotation. For it was through Jesus 
"That it might be fulfilled which was spoken by the 
prophet, saying, I will open my mouth to parables; I 
will utter things which have been kept secret from the 
foundation of the world.' 1 (Matthew 13:35) 

Let us consider the parable of the tares, (hatthew 
13:24-30) We might stand in wonder at this as did the 
disciple s, if it were not -for their humbleness in making 
their lack of understanding known. Which humbleness 
we must show if we are to know the things of God. 

Jesus clearly interprets this payable. (Matthew 13: 
37-43) The sower, Jesus, sows good seed, for His seed 
is from God. This good seed, the children of the king- 
dom, is planted in the field which is the world. Note 
that this parable takes place in the world, not in the 
Church. The tares, children of the devil, are planted 
in the world among the good seed. 

This great conspiracy of the devil is easily detected 
by the servants, for the "good seed" : is good seed and 
the "tares" are tares. Webster defines tare as "a weed 
of grainfields usually held to be 1 the darnel." A weed, 
in broad terms, might be defined as a plant out of place. 
Spirtually peaking, tares are truly mankind out of place. 


for God would "have all men to be saved.' 1 (I Tim, 2:4) 

Unlike the natural in which the seed has no choice, 
we have a God given choice in what kind of seed we will 
be. But we should" remember that choices given by God 
should only be made through the guidance and counsel 
of God Almighty which comes only by diligently search- 
ing. Jesus said to let both grow together, but this 
distinction, according to our choice, remains until 
harvest, the end of the world. 

Something that should be of interest to the reader 
is in verse 30 when Jesus said to the reapers, "Gather 
ye together first the tares,.. 1 ' to which in verse 41 
He likened the end of the world when the angels "shall 
gather out of his kingdom all things that offend, and 
them which do iniquity..." This can and should bear 
some of our study, for there is a theory among Chris- 
tians in more recent times that would have Jesus take 
the Church out of the world first . 

Another scripture to be studied on this subject is 
in Matthew 24:36-41. Jesus says His coming will be as 
it was in Noah's day when God sent the flood upon the 
earth. The people who had not committed their souls to 
God were partaking of the evils of the world and were 
not listening for God's voice. As a result, Jesus says 
they did not know "until the flood came (which was too 
late) and took them all away." Jesus then completes the 
comparison with, "So shall also the coming of the Son 
of man be." Pay particular attention to whom Jesus 
said was taken away. He continues by saying, "Then 
shall two be in- the field; the one shall be taken, and 
the other left." 

Today we hear of "extremists." Extremism usually 
has two opposite ends and most times, both are in con- 
flict with God's Word. But can we not say that to be 
extremely spiritual is acceptable with God? Some Chris- 
tians do not Want to be termed "too spiritual" or "too 
religious." But who makes up the bundles of tares? 
Jesus says they are the "things that offend, and them 
which do iniquity;" and the angels "shall cast them in- 
to a furnace of fire: there shall be wailing and gnash- 

( Continued on page 16) 



In 1881-1882 a major division occurred in the 
Brethren Churchy resulting in three distinct organisa- 
tions known as the "Old Order" party, the Progressives, 
and the Conservatives, The Progressives and the Old 
Orders were the minority groups , and the most aggres- 

The tensions between these opposing parties were 
severe, but the conditions which forced them upon the 
Brotherhood were from without, and, as in .all such rev- 
olutions and changes in societies of hume*n beings, they 
were quietly and impercepLably operating when the 
Brotherhood appeared to be in its most prosperous con- 

The causes for this major division in the Brethren 
Church began to take definite form in the decade from 
1840 to 1850 and increased in intensity until by I860 
the mold was so surely cast that only by a full know- 
ledge of what was taking place saaortg their , and humble 
submission of all the parties involved ~cu divine guid- 
ance, could the course have been changed which by that 
time was so surely set, 

In Chronicles of The Brethren, Elder J. M. Kimmel 
(now deceased), who was a young ran at the time, and 
a personal observer of the events that took place, in 
describing the movement, says: 

As a body of Christian believers the Brethren 
were for. many years a united and harmonious peo- 
ple. But little by little there grew up a di- 
versity of sentiment upon various points of 
faith and practice which through agitation and 
controversy finally resolved the Brotherhood 
into three factions. 

The first of the elements alluded to came to be 
known as the Old Order party which included 
those who held tenaciously to the long estab- 
lished order and practice of the Church. They 
viewed with alarm and grief the introduction 


of certain innovations which, they held, were 

In direct opposition to the Old Order party was 
the Progressive element which advocated a more 
liberal and popular policy of church government, 
and contended for the innovations which the Old 
Orders opposed. Between these two positions was 
the Conservative element, composed of all those 
who could not align themselves definitely with 
either of the other two elements and yet v/ere in 
sympathy more or less with the views of one or 
the other, but generally assumed a compromising 
. . attitude upon the points at issue, 

Floyd E. Mallot, in Studies In Brethren History , des- 
cribing this same movement and some of the contributing 
causes, regards 1850 as a pivotal date and turning 
point in Brethren history, of which he says: 

From 1800 to 1900 occurred the great geographical 
transformation of America. By 1910 the end of 
the frontier period was reached; there was no more 
free land. But meantime a still more significant 
project was under way: the change from a rural 
to an urban manner of living, from an agricultural 
to an industrial economy. The industrialization 
of America got well under way by about 1850. 
This date virtually coincides with the turning 
point in Brethren history. . . . Then the whole 
character of the entire society of which the 
Brethren were a part began to change. . . 

While in 1790 only % of the nation's population 
lived in America's six cities of 8,000 or more 
people, by I860 sixteen and two thirds percent 
lived in cities. By 1950 hardly more than one 
sixth resided on farms and were bonafide farmers. 
There was change in economy, change in interest, 
change in direction, change in the whole manner 
of living, penetrating even into remote areas. 
The change was felt keenly by 1880. Brethren 
were not exempt from it. It is significant that 


the major crisis in the history of Dunkerism cul- 
minated in 1881-1883* The Brethren fell into a 
three-way division. The three resultant groups 
represented three predominant attitudes toward 
the rising American industrialism. 

One was the emphatic rejection of the new tech- 
niques , modes , and manners of the era, insofar 
as the Church and the direct service of God were 
concerned. This led to the Old Order organiza- 

The other extreme was the enthusiastic adoption 
of the new techniques and the cry for change and 
progress; hence the Progressive Brethren. 

The majority party came to be called "conservatives, 11 
although one worriers whether "moderates" or "mid- 
dle-of-the-roaders" would not have, been a more 
accurate designation. This group had the advan- 
tage of numbers, with both the inertia and the 
strength that numbers give, and it nad the weak- 
ness of a poorly defined position* ..Many had not. ._,. 
thought on the issue at all, and merely stayed 
with the majority party. 

While the changing economy, just referred to, was 
exerting an influence upon the Church from without, im- 
portant changes began to be made within which greatly 
influenced the events that finally resulted in the major 
division of 1881-1882. Requests began to be made to 
change the manner of conducting the "Annual Meeting" 
both as to time and organization. * 

Prior to 1850 there was no representative brother- 
hood organization or offices. There was no higher of- 
fice in the Brotherhood than that of Elders of the local 
congregations. Brotherhood fellowship and unity of 
faith was preserved by close communication and personal 
visitations of the ministry and others from one congre- 
gation to another. The "conclusions" of the "Annual 
Meetings" was the responsibilities of the Elders with 
their local congregations to put into effect in the 
churches affected. If help was needed from without, 


elders from neighboring churches went to their assist- 
ance by invitation and consent of the church needing 

This order prevailed in the Brotherhood until around 
the pivotal date of 1850 when it began to be exchanged 
for a more centralized representative organisation of 
the Annual Meeting with executive committees having 
delegated authority over local congregations. This 
practice began in 1849. Thereafter increasing numbers 
of "committees 11 were sent by "Annual Meeting" to local 
churches each year until in the 32 years from 1849 to 
1881 j two hundred eighteen committees had been sent to 
nearly two hundred churches to "set them in order;" but 
their real mission was to bring them into conformity to 
the new order. In this respect it is significant to 
notice in the second paragraph of the minutes of 1848 
that it is stated, "and though as fully represented as 
ever before, it is believed that only about one third 
of the churches had sent messengers." This shows the 
infancy of the Brotherhood ORGANIZATION at that time. 

The relation of these events to the division that 
occurred in the 80s can be more clearly understood when 
we remember that until 1825 the total Brethren member- 
ship was estimated at not more than 1600; but by 1850 
one great expansion into the West was well under way and 
the increase of membership and new churches was greatly 
accelerated until in I860 they were estimated to be 
twenty thousand; and in 1881 nearly sixty thousand. 

This sudden increase of membership from 1600 to 
:0 3 000 in thirty- five years, and to 60,000 in the next 
cwanty-five years strongly indicates that the increase 
-as so rapid that many new members and church leaders 
v/ere probably not well indoctrinated in the former faith 
md customs of the Brethren, and when new churches were 
rounded on the frontiers where other denominations were 
making even more rapid growth by methods not formerly 
approved by the Brethren Church; these new leaders 
adopted the organizational and evangelistic methods of 
,hose nearest to thetn, and, having gained control of 
the new Annual Meeting organisation, they were in no 
mood tQ be hindered' by the few Old Order brethren who 


could see the folly of some of their methods, but were 
too much in the minority, and awakened too late to be 
a moderating influence, 

—Daniel F. Wolf 
Reprinted from the August, 1958 Pilgrim 

(This article concludes the Brethren history series*) 


The Salida congregation have agreed, the Lord wil- 
ling, to hold our fall Love Feast on October 4 & 5. 
A hearty invitation and welcome is extended to all 
our members and friends to attend, 

—Daniel F. Wolf 

We, the members "of the Old Brethren in Canada, Ohio 
and Indiana have chosen October 25 & 26 for a Communion 
Service at the Wakarusa meeting house. ' We extend a 
hearty invitation to the members and friends to be with 
us on this occasion. —Elmer Brovont 


We were made to rejoice once more that the drawing -. 
of the F&ther is still working in the hearts of men 
and women and that some are willing to respond when .. 
Rebecca Coning requested baptism. This was administered 
on Saturday afternoon August 15, 1975. She is Melvin 
and Marilyn Coning r s second daughter, 

— Elmer Brovont 

We of the Salida congregation were made to rejoice 
with the angels in heaven when another precious soul, 
David Cover, son of Brother Joseph and Sister Carol 
Cover, was received into our fellowship on August 17 
by a public confession of faith and holy baptism. 

—Daniel F. Wolf 



I washed my hands this morning 

So very clean and white 
And lent them both to Jesus 

To work for Him till night. 

I told my ears to listen 

Quite closely all day through 

For any act of kindness 
Such little hands can do. 

My eyes are set to watch them 

About their work or play, 
To keep them out of mischief, 

For Jesus 1 sake all day. 


Little feet be careful 
Where you take me to; 
Anything for Jesus 
Only let me do. 

— Mrs. L. M. Boteman 
Selected by Orpha Wagner 

Verse to remember: 

Thy word is a lamp unto my feet, and a light unto 
V J^ th * —Psalm 119:105 

Continued from page 10 

ing of teeth." (Matt, 13:41,42) "It is a fearful thing 
go fall into the hands of the living God." (Heb. 10:31) 

But what of those who are left as Noah was left by 
the flood? It is these that Jesus* speaks of at the con- 
clusion of His interpretation when He says, "Then shall 
the righteous shine forth as the sun in the kingdom of 
their Father." (Matt. 13:43) 

May the Lord supply the strength to be faithful to 
Him who r ?hath not called us unto unc leanness, but unto 
holiness." -F^ed Miller 

Sonora, California 


VQL « 22 OCTOBER, 1975 

NO* 10 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Oh, weary child, upon life's rugged way, 
With shoulders bowed beneath a crushing load, 
And bleeding feet from thorns along the way 
That tear and cut all through the blazing day— 
If sun and flowers are faded now from sight, 
And moon and stars reluctant give no light-" 
Remember still — 
God walks the velvet blackness of the night. 

God walks— He ever searches all the ways 

To find His child, in cheerless toil along the road- 

To wipe the tears from eyes that blinded gaze 

On weary miles of ever winding ways 

To softly speak his name, as healing light 
Like gentle rain illuminates his flight; 
Remember still — 
God walks the velvet blackness of the night. 

God walks— oh, never think you are alone! 
Or that He doesn ! t care about your cries- 
There 's not a child of His to Him unknown- 
He knows — God knows the ones who are His own. 
So put your hand in His, walk in His light, 
And everything one day will be made right. 
Remember still — 
With God there is no blackness in the night. 

"If I say, Surely the darkness shall cover me; even 
the night shall be light about me. n (Psalms 139:11) 

— Vera Miller 

Tuolumne, California 

"THE! PILGRIM is a religious moQaztne published in bhe interests 6T the 
mbers of the Old Brethren Church. Subscription rote: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 



"Be not deceived; God is not mocked: for whatsoever 
a man soweth, that shall he also reap." (Galatians 6:7) 

This is harvest time in many parts of our land. 
The fruits are mostly in, nuts are being gathered, 
apples are ripe and corn is ready to pick in places. 
The gardens will soon be blackened by frost and anoth- 
er summer season will be gone. 

It reminds us of the harvest in the Lives of each 
of us* The apostle compares our lives to a sowing and 
reaping of crops. We are constantly sowing some sort 
of seed — either to the flesh or to the Spirit. When a 
farmer sows wheat he reaps wheat; when he plants peach 
trees, he reaps peaches. It is just that simple and 
that certain in our Christian walk. If we sow to our 
flesh we shall of the flesh reap corruption. But if 
we sow to the Spirit, we shall of the Spirit reap life 

In the same letter (Galatians 5:16,17) the apostle 
writes, "This I say than, Walk in the Spirit, and ye 
shall not fulfill the lust of the flesh. For the flesh 
lusteth against the Spirit, and the Spirit against the 
flesh: and these are contrary the one to the other: 
so that ye cannot do the things that ye would." 

Perhaps these are just so many words to us unless 
we understand how we sow to our flesh or to the Spirit. 
Sowing is dropping seeds. Perhaps the seeds could be 
understood as our thoughts, efforts, words, deeds. We 
drop a few flesh seeds when we let our eyes look on and 
our ears listen to the things that please only the car- 
nal nature. John Bunyan in The Holy War pictures the 
individual as the city of "Mansoul" with the adversary 
concentrating his assault particularly on the "ear 
gate" and the "eye gate". Through these gates he 
gained entrance and had control of the city until 


Emmanuel and His captains laid seige and finally took 
the city again by assaulting and entering the gates. 
We can let in foolish and corrupt stories and jokes, 
music and pictures that entertain only our senses and 
give no glory to God. In. this way we sow to the flesh. 

On the other hand we can drop Spirit seeds if our eye 
is "single" for God. We can read God ! s Word, hear the 
testimonies to God's grace and have our hearts tuned to 
appreciate good things. 

We spread aeeds with our tongues — seeds that will 
bring a harvest as certainly as good seeds and weed 
seeds sprout and produce. How is our conversation? Are 
we more comfortable talking about the latest government 
blunder or can we speak freely of what God has done for 
us? Did we drop any "kind word" seeds today? Kind 
words produce a harvest of encouraged souls and loving 

In the training of our children we can see the seeds 
falling, taking root and growing rapidly. Here our ex- 
ample is so important. Sometimes we don ! t see the seed 
dropped and only realize later that an unwanted plant 
grew in the heart of a tender child as a habit begins 
to develop. They are copying us in our good or bad 
habits and we cannot prevent it. We can only be care- 
ful to spread the right seeds and trust God for the 
harvest in their lives. 

The use of our time in general and our spare time ' in 
particular tells us if we are sowing to the f3_esh or 
the Spirit. Someone has proposed this as a good test 
of our motives: What do we think and how do we act 
when we know no one sees us? 

Also in the same epistle to the Galatians (5:19-21) 
Paul gives a list of the works of the flesh: "Adultery, 
fornication, uncleanness, lasciviousness (lust fulness), 
idolatry, witchcraft, hatred, variance (lack of harmony), 
emulations (rivalry), wrath, strife, seditions (conduct 
against government), heresies, envyings, murders, drunk- 
enness, revellings, and such like." The list is sur- 
prisingly up-to-date. It seems that the carnal nature 
doesn't change but produces seed that carries through 
true to its kind to the end of the world. The apostle 


could have taken the list from the articles of any big 
city newspaper. 

On the other hand is the fruit of the Spirit: "love, 
joy, peace, long suffering, gentleness, goodness, faith, 
^meekness, temperance: against such there is no Iaw ."(i) 

Is it possible to live this way and sow to the 
Spirit, or is it something out of our reach? It is 
possible, but it is out of the reach of the man living 
after the flesh and not born of God. We must be born 
of the Spirit, and that is the work that God will do in 
our hearts through Jesus Christ, Paul in Romans 8:8,9 
concludes: "So then they that are in the flesh cannot 
please God. Bat ye are not in the flesh, but in the 
Spirit, if so be that the Spirit of God dwell in you. 
Now if any man have not the Spirit of Christ, he is 
none of his." 

Sowing to the Spirit means holiness and produces 
holiness. It is unattainable for man without the sac- 
rifice of Jesus for sin and the work of the Holy Spirit 
in the heart. 

Some day there will be a final harvest. It is de- 
scribed in Revelation 14:14-20. The whole earth will 
be reaped by angels with sharp sickles. God will then 
make the final separation of the wheat from the tares, 
the saved from the lost. May it not be with us as it 
was with the Israelites when they were taken into cap- 
tivity because of their sins and idolatry — their sowing 
to the flesh. Jeremiah lamented the cry of a fallen, 
defeated people: "The harvest is past, the summer is 
ended, and we are not saved. 1 * May the harvest find us 
redeemed and saved, ransomed by Jesus 1 blood. "To him 
be glory and dominion for ever and ever. Amen." — L.C. 

If all that we say 

In a single day 
With never a word left out, 

Were printed each night 

In clear black and white, 
T Twould prove queer reading no doubt. 
— Youth Companion 



One recent day the electricity to our home was off 
for several hours while crews of men worked on the 
power lines , making the necessary repairs to prepare 
for the upcoming winter season. 

Two men had come to our home at different hours and 
warned us in advance: the power would be off at 9 a.m. 
on two days. They gave us the approximate hour of when 
the electricity should be turned back on for our use. 

I watched the clock that morning, as I knew the 
power would cease at 9 a.m. I scampered to make sure 
all home duties were cared for that use water and elec- 
tricity, and I was made aware of how fully we depend 
upon the luxuries in the home. I wondered if I would 
be readyl I wondered if the men may be early ... or 
late. They were prompt and I was not completely ready- 
almost, but not totally ready — which gave me such a 
"lost" feeling . . . not afraid, but so lost I It was 
as if I wished to be able to ask the men to turn the 
power back on for a few moments more. I needed only a 
little more time!- Then, my thoughts turned to our 
Lord's return. When He comes, we cannot ask for more 
time. Let us be watching and be completely readyl 

We had the warnings so plainly given two days in ad- 
vance of the loss of power, and we believed these men 
to speak the truth. We have the warnings in our Scrip- 
tures, and they are so plainly given — yet we know not 
the day, nor the hour when He will come again, but we 
know He is coming I He is being patient and waiting for 
us to give our life to Him. Why are some waiting so 
long? Oh, may they not wait too long I Time will not 
always be. Someday, the clock will be silent as when 
electricity is off. 

Some tend to drift along from one day to the next — 
apparently thinking there is a future ahead of them in 
this life, and death is the most pushed-aside thought. 
But we must remember, "the old must die, but the young 
may die." Do we pause to think of our life coming to 
a close on this earth? Then, where will our soul be? 


Our Lord is coming again and I feel the time may be 
soon. It may be much sooner than we think. Will we 
be ready? 

Humbly submitted, 

Leona Miller 
MiWuk, California 


Departed friends; where have they gone? 

We miss them every day; 

The vacant chair , the couch, the room, 

All teach, they've gone to stay. 

They 1 re gone to live beyond this vale 

Of sorrow, pain and death, 
A life that ne ! er grows old nor frail, 

Nor gasps for fleeting breath. 

No darkness falls upon that land, 

Nor light from sun or moon, 
But clearer light, from God, the Lamb, 

Shines one eternal noon. 

No evil thing shall enter in 

To mar that sacred place; 
But children of the Heavenly King, 

Sing God's redeeming grace. 

By Elder J. S. Mohler (1831-1911) 

From Kingdom Songs Hymn Book 
Selected by Miriam Hanson 

And I saw no temple therein: for the Lord God Al- 
mighty and the Lamb are the temple of it. And the 
city had no need of the sun, neither of the moon, to 
shine in it: for the glory of God did lighten it, and 
the Lamb is the light thereof. 

—Revelation 21:22,23 



Sometime this year the world will reach a four bil- 
lion population mark, and with. .that base population, 
it will take only 10 more years tc produce another 
billion people . 

— Sonora Union Democrat 

A study was made cf how much food Americans waste 
by checking garbage cans and discarded trash. The 
study involved 450,000 people in Tucson, Arizona. 
Nearly 10 million dollars worth of edible feed was 
tossed out every year. The researchers found that 
60fo of the garbage was wasted food: whole uncooked 
steaks, pastries, fresh fruit. 1C$ of the food brought 
into the households ended up in the garbage. 

— Young Companion 

Actual and potential beneficiaries of Veterans 
Administration benefits include 29 .4 'million living 
veterans, their 66 million family members, and four 
million survivors of deceased veterans — nearly half 
the population of the United States. 

— The Torch (Veterans News) 

Haiti has been called an Island of Hunger, and there 
are reports that nearly 300,000 of its people face 
possible starvation this year. Large portions of the 
island have been without rain for more than six months. 

The government of Haiti has been regarded as one of 
the most corrupt and repressive in the Western Hemis- 
phere, aggravating a situation already grown desperate 
because of an uncertain tropical climate and an eroded 
and leached out soil. The limited acreage of good 
bottom land is said to be owned by the ruling govern- 
ment family and by American sugar growers. 

Mermonite Central Committee, Akron, Pa., and Son- 
Light Missions, Sugarcreek, Ohio, are Mennonite agen- 
cies with programs of relief in Haiti. 

(Adapted) — The Sword and Trumpet 



MARY MAGDALENE PRICE,, daughter of Solomon E. and 
Mary S. (Maffit) Price, was born in her grandparents 1 
(Elias and Mary Magdalene Maffit) home near Carson City, 
Michigan. She lived in Michigan until October, 1909 
when with her parents she came to California where she 
lived until 1940, She then went to Indiana where she 
lived until 1972 when her health made it necessary for 
her to not live alone. She returned to California 
where she spent her last few years with her sisters. 
She was taken to the River Bluff Convalescent Hospital 
in January, 1974 where she was lovingly cared for until 
her call came at 10 p.m. October 10, 1975* 

She was baptized in 1912 and was a member of the Old 
Brethren German Baptist Church where she has been 
greatly missed. She leaves 2 brothers: Arvine J. and 
Joseph E. Price; three sisters, Celesta 0. Price, Orpha 
E. Wagner and M. Esther Gish; 9 nephews, 2 nieces, 29 
great nephews and nieces and 6 great great nephews and 

Services were held October 14 at 3 p.m. in the Old 
Brethren meeting house at Salida by Brethren Orlando 
Blickenstaff, Daniel Wolf and Walter Heinrich. The 
text was St. John 11:28 and hymns were #378, #396 and 
#522. Burial was at Wood Colony Cemetary with Brother 
Howard Oyler officiating. The hymns were #446 and #403. 

The family wishes to thank all who have been so kind 
and helpful. 

We wish God's blessing on all. 

— The Family 

Why do we mourn departing friends 

Or shake at death's alarms? 
1 Tis but the voice that Jesus sends 

To call them to His arms. 

Are we not tending upwards too 

As fast as time can move? 
Nor should we wish the hours more slow 

To keep us from our love. 
Old Hymn Book 



Matthew 13:44 

Have we ever found an earthly treasure? les, I have. 
My father and I were out cutting wood a few years ago, 
and we found some money under a bush. It was very ex- 
citing, and we were eager to look for more. We even 
went and told our loved ones at home about it, and they 
became very excited about it, too. But this was only a 
valuable earthly possession. 

If we have found the Lord Jesus Christ and His love 
and mercy toward us,, we have found the true treasure. 

Jesus has died upon the cross of Calvary for my sins 
and for yours. He has made the way possible for you 
and me to have salvation, peace and joy in this life, 
and hope of everlasting life with Him in glory. Is 
this true treasure? yes it is! It is treasure that 
the world does not have but could have if they would 
believe on Jesus and repent and be baptized and receive 
the gift of the Holy Spirit. 

Are we excited about Jesus and the wonderful plan of 
salvation and continue to seek and do His will in our 
lives each day? Or are we so blinded by the possessions 
of this earth that we forget to tell others about the 
hope of our salvation? 

Are we like the rich young ruler (Matthew 19:16-24) 
that came to Jesus for eternal life, and Jesus said un- 
to him, "If thou wilt be perfect, go and sell that thou 
hast, and give to the poor, and thou shalt have treasure 
in heaven: and come and follow me." 

Matthew 6:19-21 says, "Lay not up for yourselves 
treasures upon earth,, where moth and rust doth corrupt, 
and where thieves break through and steal: But lay up 
for yourselves treasures in heaven, where neither moth 
nor rust doth corrupt, and where thieves do not break 
through nor steal: for where your treasure is, there 
will your heart be also." 

Is Jesus the treasure of our hearts and lives? If 
so, we have found the most valuable treasure. And if 


we have not, we are missing the most valuable treasure 
we could ever have. 

There is a hymn we like to sing about the true 
treasure and precious love of Jesus, 

Hymn 53 

There is a name I love to hear; 

I love to sing its worth; 
It sounds like music in mine ear, 

The sweetest name on earth. 

It tells me of a Savior's love, 

Who died to set me free; 
It tells me of His precious blood 

The sinner's perfect plea. 

It tells of One whose loving heart 

Can feel my smallest woe: 
Who in each sorrow bears a part 

That none can bear below. 

Jesus I That name I love so well, 

The name I love to hear I 
No saint on. earth its worth can tell; 

No heart conceive how dear. 

This name shall shed its fragrance still 

Along this thorny road — 
Shall sweetly smooth the rugged hill 
That leads me up to God. 

-*-William Crawmer 
Sonora, California 


Walking with the Master, 
Talking with Him, too, 
• Giving thanks and honor 
Every moment through. 

Singing and rejoicing, 

Cheering every hour, 
Claiming Christ as Savior, 

Resting in His power. 

— Ruth R. Martin 



With this issue we begin a new series in our 
"Historical" department. We hope to study some of the 
ancient cities and learn a little about what part they 
played as God gave witness to His plans through the 
ages. We start with Nineveh and hope to include 
Babylon , Damascus, Athens, Rome, and perhaps some of 
the cities of Asia Minor where the Church flourished 
in the early years. — L.C. 


It was a dark day for the people of Jerusalem in 
701 B.C. King Sennacherib of Nineveh had been invading 
the country of Judah, and one by one the fortified cit- 
ies of Judah had been taken. Israel had fallen to this 
great army twenty years before. To finish the conquest 
the Assyrian king had sent his general Rabshakeh to 
Jerusalem to take the stronghold of King Hezekiah. 
Rabshakeh came from his great host to call to the peo- 
ple of Jerusalem to surrender. King Hezekiah had is- 
sued orders not to answer Rabshakeh, but he ranted on 
and on in the Jewish language boasting before the peo- 
ple on the wall of what he would do to the city and its 

These helpless people trapped in their city, though 
they feared the enemy, under devout King Hezekiah and 
the prophet Isaiah trusted the Lord. And Rabshakeh 
made one great fatal mistake: he boasted against the 
God of Heaven. Isaiah and the king turned to God in 
submission and prayer, and God answered through the 
prophet: "Therefore thus saith the Lord concerning the 
king of Assyria, He shall not come into this city, nor 
shoot an arrow there, nor come before it with shields, 
nor cast a bank against it. By the way that he came, 
by the same shall he return, and shall not come into 
this city, saith the Lord. For I will defend this city 
to save it for mine own sake, and for my servant David's 
sake. Then the angel of the Lord went forth, and smote 
in the camp of the Assyrians a hundred and fourscore 


and five thousand: (185,000) and when they arose early 
in the morning , behold, they were all dead corpses. So 
Sennacherib king of Assyria departed-, and went and re- 
turned, and dwelt at Nineveh." (Isaiah 37:33-37) 

Thus was accomplished by the Lord one of the great 
victories for Judah and a humiliating defeat for the 
Assyrians. Archaeologists have found thousands of re- 
cords of the Assyrians at Nineveh, and Halley records 
this about King Sennacherib: "Sennacherib's own ac- 
count of this invasion has been found, on a clay prism 
which he himself had made. It is now in the Oriental 
Institute Museum of Chicago. It says: 'As for 
Hezekiah, King of Judah, who had not submitted to my 
yoke, 46 of his fortified cities, and smaller cities 
without number, with my battering rams, engines, mines, 
breaches and axes, I beseiged and captured. 200,150 
people, small and great, male and female, and horses, 
mules, asses, camels, oxen, sheep, without number, I 
took as booty. Hezekiah himself I shut up like a caged 
bird in Jerusalem, his royal city. I built a line of 
forts against him, and turned back everyone who came 
forth out of his city gate. His cities which I cap- 
tured I gave to the king of Ashdod, king of Ekron, and 
king of Gaza. 1 While no Assyrian king would ever re- 
cord a defeat, such as Sennacherib's army received be- 
fore the walls of Jerusalem (II Kings 19:35,36), it is 
significant that he did not claim to have taken 
Jerusalem. It is indeed a most remarkable confirmation 
of Biblical History." ( Halley T s Bible Handbook, page 
225, 226) 

King Sennacherib 1 s reign was perhaps the high point 
of the Assyrian kingdom. His capital was Nineveh, the 
great city of the north part of the Tigris-Euphrates 
Valley. 300 miles north of Babylon, this city was 
Babylon's rival for centuries. When Nineveh was strong 
Babylon was weak and vice versa. Their histories were 
interwoven and together they occupied the whole area 
between the Tigris and Euphrates Rivers. 

Nineveh was founded by Asshur of the people of 
Nimrod (Genesis 10:11) who was a great grandson of 
Noah. The city itself occupied a space about 3 miles 


long and about 1 mile wide. It was surrounded by a 
huge wall 100 feet high, 8 miles long and wide enough 
on top that 4 chariots could be driven abreast of each 
other. Greater Nineveh included Khorsabad in the north 
and Calah to the south and covered an area 30 miles by 
10 miles. This larger area in turn was protected by 5 
walls and 3 moats so that it was extremely strong from 
a military standpoint. It likely refers to this great- 
er area in Jonah 3:3 where Nineveh is described as "an 
exceeding great city of three days 1 journey. 11 

When we think of Nineveh we are reminded of Jonah 
and his unusual mission there. Nineveh rose to world 
power about 900 B.C. and Jonah was sent there by God 
about 785 B.C. The Assyrians were Israel's bitter en- 
emies — cruel, warlike and thieving. This explains why 
Jonah was so reluctant to carry out God's command to 
preach to them, and also his bitterness when God spared 
the great city. 

The repentance and temporary change in the people of 
Nineveh in Jonah's time no doubt postponed the downfall 
of the northern kingdom of Israel. Not too many years 
later, however, the Assyrians were plundering Israel 
and carrying away captives. In 734 B.C. the Assyrians 
under King Tiglath-pileser attacked Israel in response 
to Judah's call for help. They carried away captive 
the north part of Israel. (Galilee) (See II Kings 15: 
29) Samaria, the remaining part of Israel under King 
Hoshea was later attacked and placed under tribute by 
King Shalmaneser, the successor to King Tiglath-pileser. 
He may have been content to leave them in peace this 
way, but King Hoshea made a secret alliance with .So, 
king of Egypt and discontinued his tribute to Nineveh. 
So Assyria came against Samaria and besieged it three 
years. (II Kings 17:1-6) Shalmaneser died in this 
siege and King Sargon II completed the destruction of 
Samaria and took the people captive in 721 B.C. 

So ended the kingdom of Israel leaving only Judah. 
The Assyrian king sent people from Babylon and Syria to 
live in the cities of Samaria. Read this history of 
the Samaritans in II Kings 17:24-40. 


Nineveh and the great Assyrian kingdom continued un- 
til 60? B.C. when they fell for the last time to the 
Babylonians and Medes. The doom of this cruel wicked 
city was prophesied by the prophet Nahum over 20 years 
before its fall. "Woe to the bloody city I it is all 
full of lies and robbery; the prey departeth not; the 
noise of a whip, and the noise of the rattling of the 
wheels, and of the pransing horses, and of the jumping 
chariots. . . Behold, I am against thee, saith the Lord 
of hosts, . . And it shall come to pass, that all they 
that look upon thee shall flee from thee, and say, 
Nineveh is laid waste: who shall bemoan her? . • , n 
(Nahum 3:1-7) 

Nineveh was so completely destroyed that for many 
centuries no one knew where it had been and some be- 
lieved that its history was only a legend. In 1845 the 
site was positively identified and the remains of mag- 
nificent palaces and buildings were uncovered. One 
Assyrian king, Assur-banipal, had collected a library 
of over 100,000 volumes. Much of this has been un- 
covered and has given archaeologists a rich history of 
Assyria and ancient Babylon. 

Perhaps the most important thing to remember about 
Nineveh is that they were the nation God used to punish 
and captivate the northern kingdom of Israel. They 
nearly succeeded also in the conquest of Judah, and no 
doubt would have, but for God*s intervention. Remember, 
too, that they were the people who repented so whole- 
heartedly at the preaching of Jonah. — L.C. 

Information from Halley r s Bible Handbook , 
Encyclopaedia Brittanica and various books of The 
Bible . 

flora, Buford Rt. 4, Union City (317) 964-3636 
Royer, Timothy 21^25 CR. 38 Rt. 5, Goshen 




When we go home, 

Will the broad sea lie all at rest? 

Or shall the breakers roar 

With riot of the deep, 

Scorning the voice of sleep, 

And with billowing sound 

Shall we go Home. 

It matters not; 

That going home will be the same: 

The virgins will be there, 

God's loved, the true and tried, 

Bound for the other side, 

In robes of light divine 

Shall meet us in the air. 

I think the mighty ocean's roar 
Shall melt away in Peace,* 
In lullaby of foam; 

And Heaven's gold will glow in the vast vault 
When we go Home. 

Selected by Ella Garber 

A truth expressed by Sundar Singh printed in World 
Vision Magazine r n While sitting on the bank of a river 
one day, I picked up a stone from the water and broke 
it open. It was perfectly dry in spite of the fact 
that it had been immersed in water for centuries. The 
same is true of many people in the Western World. For 
years they have been surrounded by Christianity. They 
live immersed in the waters of its benefits. And yet 
it has not penetrated their hearts; they do not love 
it. The fault is not in Christianity, but in men's 
hearts which have been hardened by materialism and 
intellectualism . " 


The Disciples Meet Trouble 

When Jesus left His disciples and ascended to 
Heaven, He sent the powerful Holy Spirit to live in 
their hearts and show them what to do. They obeyed 
God and preached the good news that Jesus came to 
save sinners. The new Church grew and grew as more 
and more people decided to follow Jesus and were 

Soon the rulers who opposed Jesus when He was 
here began to be alarmed at the way His followers 
were increasing. With wicked hearts they tried to 
stop people from teaching about Jesus. They began 
by arresting Peter and John for healing a lame man 
in the name of Jesus. Then the rulers threatened 
them and commanded them to stop teaching in the name 
of Jesus. Read Acts 4:13-33 to find out how Peter 
and John answered them and what happendd. 

Fill in the missing words and find the answers 
to the questions: 

1. "And they called them and commanded them not 

to at all nor in the name of 

Jesus." (Acts 4:18) 

2. What did Peter and John answer? (Acts 4:19,20) 

3. What did the disciples do when Peter and John 
returned? (Acts 4:24) 

4. "And now, Lord, behold their m ^ : 

and grant unto thy , that with all 

v J — - — - 

they may speak thy word." (Acts 4:29) 

5. What happened when the disciples prayed so 
earnestly? (Acts 4:29) 

6. "And with great gave the apostles 

witness of the of the Lord Jesus: 

and great was upon them all." (Acts 4:33) 

— L.C. 


VOL. 22 


NO. 11 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul" 1 Peter 2: 1 1 


Thanks to God for my Redeemer, 
Thanks for all Thou dost provide. 
Thanks for times now but a memory, 
Thanks for Jesus by my side I 
Thanks for pleasant, balmy springtime, 
Thanks for dark and dreary fall. 
Thanks for tears by now forgotten, 
Thanks for peace within my soul. 

Thanks for prayers that Thou hast answered, 

Thanks for what Thou dost deny. 

Thanks for storms that I have weathered, 

Thanks for all Thou dost supply. 

Thanks for pain, and thanks for pleasure, 

Thanks for comfort in despair. 

Thanks for grace that none can measure, - . 

Thanks for love beyond compare I. 

Thanks for roses by the wayside, 
Thanks for thorns their stems containl 
Thanks for home and thanks for fireside, 
Thanks for hope, that sweet refrain.. 
Thanks for joy and thanks for sorrow, 
Thanks for heavenly peace with Thee. 
Thanks for hope in the tomorrow, 
Thanks through all eternityl 

Anonymous Swedish Hymn 

TJHE FM I—GRIM is a religious magazine published in the interests of the 
members of the Old Brethren Church. Subscription rote: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


This expression is found only in Paul's letters to 
the Corinthians, and there it is found four times. 
Surely this exclamation is placed in these corrective 
epistles for a definite purpose. It could be that 
thanksgiving was one of the virtues lacking in this 
church that was so plagued by other heresies and mis- 

Corinth was a rough trade city of Greece. With a 
population of 400,000, it was one of the largest in the 
Roman Empire. It was situated on a main trade route — 
in one direction with Rome and points west on the 
Mediterranean and in the other direction with Athens, 
Ephesus and Asia Minor. Though it was principally com- 
mercial, Corinth was only 50 miles from Athens, the 
center of learning and culture. They had much of the 
"wisdom of the world.' 1 

The religion of Corinth was idolatrous. Venus was 
their idol and she was worshiped in one of the most 
prominent buildings of the city. This worship included 
the services of 1000 priestesses who were really public 
prostitutes catering to the lusts of a degenerate peo- 
ple. It was into this kind of an ungodly culture that 
Paul came preaching the Gospel of Jesus Christ and Him 

Many in Corinth responded to the Gospel and were de- 
livered from the bondage of sin. But there were many 
temptations there, and it is no wonder that Satan in- 
filtrated the fast growing church and planted heresies 
and disorders. Paul's epistle is written to correct 
the problems, and it stands as a vivid lesson to people 
of all ages. The problems are exposed and the remedies 
given. Under the inspiration of the Spirit Paul was 
able to touch the problems and bring whole hearted 
response and correction. 


When we ponder the Corinthian situation we are made 
to realize that they (as well as we) could certainly 
say "Thanks be unto God. 11 The Christians there had been 
delivered from their former idolatry and all the attend- 
ant sins spoken of in I Corinthians 6:9-10. Paul writes 
"And such were some of you: but ye are washed, but ye 
are sanctified, but ye are justified in the name of the 
Lord Jesus , and by the Spirit of our God." 

We would like to consider the four expressions of 
thanks to God. II Corinthians 9:15 says , " Thanks be 
unto God for his unspeakable gift ." God loved the world 
enough to give this gift — His only begotten Son — that 
whosoever believeth on him should not perish but have 
everlasting life. We are careful to thank our friends 
and show our appreciation when they give us even small 
gifts. How much more should we be careful to return to 
our heavenly Father thanksgiving and praise for His 
greatest of all gifts — unspeakable because the half 
cannot be told of His great value. 

II Corinthians 8:16: " But thanks be, to God, which 
put the same earnest care into the heart of Titus for 
you ," Here was a cause for thanksgiving: Titus loved 
and cared for the church at Corinth. He was sent by 
Paul to help them in their difficulties. He was also 
able to help them. How glad we can be, too, for faith- 
ful brethren and sisters into whose hearts God has put 
earnest care for us. We are here to help each other — 
build each other up — encourage each other to good works 
and sharing of means as Titus taught the Corinthians. 

II Corinthians 2:14: " Now thanks be unto God, which 
always causeth us to triumph in Christ, and maketh man- 
ifest the savour of his knowledge by us iti every place . 1 l 
The cause for thanksgiving here is triumph in Christ 
over sin and Satan in our lives. The apostle -follows 
with this verse: "For we are unto God a sweet savour 
of Christ, in them that are saved, and in them that 
perish." The saved have the savour or sweet smell and 
flavor of life even now. And the ones who perish al- 
ready have the odor of death. Thanks be 'to God for this 
triumph which we can experience here and now. The song 
Rock of Ages says: 


Be of sin the double cure, 

Cleanse me from its guilt and power. 

We can be free from guilt because of the atonement 
on the cross and God T s forgiveness , and free from sin's 
power because of the working of God in our lives enabl- 
ing us to give up our sins. All of this is cause for 
thanksgiving and praise. 

The fourth expression of thanksgiving is I Corinthi- 
ans 15:57: " But thanks be to God, which giveth us the 
victory through our Lord Jesus Christ . 11 This verse is 
set in the chapter of Paul's instruction on the resur- 
rection. The victory spoken of is the victory over 
death and the grave. Jesus says " Because I live, ye 
shall live also." In Hebrews 2:14 it says M . . . that 
through death he might destroy him that had the power 
of death, that is, the devil," Death is the enemy that 
will finally be destroyed. How thankful we should be 
that we need not fear it. 

There are many other areas for thanksgiving in our 
lives. We owe thanks to God for life itself and all 
that sustains it. But for the Corinthians and for us, 
victory over sin and over death through Jesus Christ, 
God's unspeakable gift, should bring forth our exclama- 
tion of "Thanks be to God" and our heartfe devotion, 
-raise and adoration. — L.C. 


Our willingness to forgive and forget is made possi- 
ble by God's love. Love produces the fruit of compas- 
sion, and compassion helps us to forgive and forget. 

I recently became aware of this through a painful ex- 
perience. Having been hurt by a broken promise, I 
prayed for God's help to rise above my disappointment. 
Secretly, I hoped that my friend would see her mistake 
and apologize. But her excuses and acting as though 
nothing had happened increased my pain. "Oh, Lord, help 
me to forgive," I prayed. 

And then I was able to shift my eyes from myself to 
my friend. I saw the forces which affected her and the 


insecurity which caused her to change her mind. My 
heart was touched with compassion. No longer was I 
tempted to feel that she deserved the turmoil her deci- 
sion had caused. Instead, I sympathized with her* Af- 
ter praying, I was able to communicate this, and the 
breach was closed. I forgave, and time will bring the 
healing of forget fulness* 

Forgiving can be instantaneous, but forgetting is a 
gradual process. How we long to forget unpleasant ex- 
periences and wish they could be wiped out in an in- 
stant! While some memories may never be erased, they 
need not be recalled in bitterness,. It is actually the 
unpleasantness, not the events themselves, which" we 
want to forget. If we discipline our minds to think of 
the positive effects of situations, we'll reach this 
point more quickly. 

Every adversity is an opportunity to grow spiritually 
and to improve ourselves. If we believe this, we can 
appreciate the challenge of being hurt. As we explore 
the possibilities for growth, the unpleasantness dies, 
and we emerge better persons. Learning to forgive from 
our hearts can prove an invaluable lesson. 

We cannot pray the Lord's Prayer, if we cannot for- 
give. Or at least we should not expect forgiveness, 
for we are asking for it in proportion to our willing- 
ness to forgive. 

If we take a hard look at ourselves, and see how much 
mercy the Lord has had on us, we look at others with 
more leniency. Even if we say, "I would never do that," 
we might find that we had advantages in being taught to 
do differently. Or even if they knew better, they may 
have failed at a moment of weakness. We are often igno- 
rant of circumstances which cause another r s actions. 
Are we ourselves so perfect? Do we never hurt others? 

I often search myself and wonder if and how I may be 
hurting others. I see many faults and know that I often 
disappoint the Lord with my failures. Can I then ex- 
pect others to be perfect? No.. ..Since God is merciful 
to me, I shall forgive and forget. 

— Miriam Sauder 

Selected from Gospel Herald 



Mark 12:1-12 

This parable was pointed to the Jews, showing them 
exactly what they had done to the majority of the pro- 
phets that God had sent to them. 

Luke 13:34 tells us this: "0 Jerusalem, Jerusalem, 
which killest the prophets, and stonest them that are 
sent unto thee; how often would I have gathered thy 
children together, as a hen doth gather her brood under 
her wings, and ye would not!" 

And of course, last of all, they took God's only Son 
and crucified Him, putting Him to death, just as it says 
in the parable Jesus told them. "What shall therefore 
the Lord of the vineyard do? He will come and destroy 
the husbandmen, and will give the vineyard unto others ." 

God had called the Jews to be His chosen people, but 
as a nation they rejected Him. This caused the apostle 
John to write (John 1:11-12) "He came unto his own, and 
his own received him not. But as many as received him, 
to them gave he power to become the sons of God, even 
to them that believe on his name: which were bom not 
of blood, nor of the will of the flesh, nor of the will 
of man, but of God." 

The apostle Paul also had trouble with the Jews. 
At one time in Corinth, when Paul told them that Jesus 
was the Christ, they "opposed themselves and blasphemed," 
so Paul "shook his raiment and said unto them, Your 
blood be upon your own heads; I am clean; from hence- 
forth I will go unto the Gentiles." 

The Lord ended the parable by saying, "And have ye 
not read this scripture; The stone which the builders 
rejected is become the head of the corner: This was 
the Lord ! s doing, and it is marvellous in our eyes?" 

God's plan will never be defeated. The builders 
rejected Him and put Him to death, but in so doing re- 
demption was made foy all men. And God, by His power, 
has set Jesus "at his own right hand in the heavenly 
places, Far above all principality, and power, and 


might, and dominion, and every name that is named, not 
only in this world, but also in that which is to come: 
And hath put all things under his .feet, and gave him to 
be the head over all things to the church, Which is his 
body, the fulness of him that filleth all .in all." 
(Ephesians 1:20-23) 

— Timothy Royer 
Goshen, Indiana 


Our dear Papa and Grandpa was called to his eternal 
Home in Glory one early morning recently. He answered 
the call he had talked about so often and was waiting 
for, slipping away quietly in peace. He had told us, 
"The heart is almost there # " 

As our little family stood in his bedroom that 
evening our Daddy said, !, Papa is gone, but here are 
all his things. He didn't take any of them with him, 
did he?" 

"For where your treasure is, there will your heart 
be also." (Matthew 6:21) 

— rMartha Cover 


Joseph L. Cover Rt. 1, Box 861 

Tuolumne, Calif. 95379 
(209) 928-4433 

Mrs. Mary Flora Casa Bonita Convalescent Hospital 

1900 Coffee Rd. 
Modesto, Calif. 95350 

Wade M. Flora C. P. 

76200 Ric Verde 

Goias, Brazil, South America 

Daniel Wagner Rt. 1, Box 151 

Bradford, Ohio 45308 
(513) 448-6593 



I meant to go back, but well you may guess 

I was filled with amazement I cannot express , 
To think that after those horrible years , 

That passion of loathing and passion of fears 
By sores unendurable eaten, defiled, 

My flesh was smooth as the flesh of a child! 
I was drunken with joy, I was crazy with glee, 

I scarcely could walk, and I scarcely could see 
For the dazzle of sunshine where all had been black; 

But I meant to go back, oh, I meant to go back! 

I had thought to return; when my people came out, 

There were tears of rejoicing, and laughter, and 
shout ; 
They embraced me — for years I had not known a kiss; 

Ah! the pressure of lips in an exquisite bliss. 
They crowded around me, they filled the whole place; 

They looked at my feet and my hands and my face; 
My children were there, my glorious wife, 

And all the forgotten allurements of life. 
My cup was so full I seemed nothing to lack; 

But I meant to go back, I meant to go back. 

I had started — yes, Luke, I had started — to find 

The Healer so mighty, so tender and kind; 
But work pressed upon me, my business, you know, 

For all of those years I was forced to let go; 
I had tools to collect, I had orders to get; 

I found my poor family burdened with debt; 
My time was all taken with labor and care; 

The days went more swiftly than I was aware, 
With the practical problems I had to attack; 

But I meant to go back, oh, I meant to go back. 

I never supposed He would wait my return — 

Just one of the ten — and would linger and yearn 

As you tell me He did; why, Luke, had I THOUGHT, 

There is no one on earth I would sooner have sought; 


I'd have shown Him my body, all perfect and strong; 

I ! d have thanked Him and praised Him before the great 
I ! d have followed Him gladly forever and aye 

Had I thought that He minded my staying away — 
He so great , I so little and paltry 1 — alack, 

Had I only gone backl had I only gone back I 

— Selected 


Private Protestant schools are proliferating rapidly 
in the United States, and it is estimated that there 
are now some 7000 units, with an enrollment of close 
to one million pupils. In behalf of their children, 
parents have now to face the facts of unacceptable 
textbooks, ill behavior and even violence, a totally 
secular curriculum, and a denial of any forms of 
religious expression in the public schools. In actual- 
ity, this is not freedom of religion, but a forced 
accomodation in education to the totally secular state 

system. —The Sword and Trumpet 

The National Retail Merchants Association estimates 
that an average of $7.5 million worth of goods "disap- 
pears" from stores ever day, perhaps half of it leaving 
with crooked employees— including management and secur- 
ity personnel. _ Newsweek 

To produce one barrel of beer, United States brew- 
sters use 44 pounds of grains, and in 1972 breweries 
produced 140 million barrels of beer. Another 140 mil- 
lion pounds of grain, mostly corn, was used to produce 
73 million gallons of whiskey and other alcoholic ^ spir- 
its. This is but one more illustration of how this 
and other nations need to sort out their priorities, 
particularly in the face of world hunger. 

— The Sword and Trumpet 



JOSEPH IMMEL COVER, oldest child of Joseph M. and 
Anna (Mohler) Cover was born February 24 , 1891 and 
passed peacefully away at home November 13, 1975 having 
lived over 84 years . 

His birthplace was Covington, Ohio where he spent 
his early childhood. In 1897 he moved with his parents 
and family to- Covert, Michigan where he attended school 
and grew to near manhood. In 1908 the family moved 
across the country to Modesto, California. There he 
met Weltha M. Upton, and they were married on February 
28, 1914. They spent nearly 62 years together. They 
lived successively In Arizona, Ripon, Long Beach and 
Modesto where they raised their family of 4 boys and 
2 girls. In 1947 they moved once again to the area 
now known as Mi Wuk Village in Tuolumne County. They 
spent their last days together there among the pines 
and cedars which they enjoyed so much. There they en- 
couraged and helped in the building of the Mi Wuk 

At 16 years of age Papa answered Jesus 1 call to fol- 
low Him. This was in Michigan where he was baptized. 
He loved the Lord and walked with Him till the Lord 
took Him. His hope was in the cleansing blood of Jesus 
and the grace and mercy of God for which he prayed un- 
til the very end. 

He was elected to the ministry in 1934, ordained an 
elder in the Old Brethren Church, and preached the 
Gospel until shortly before his passing. The service 
of God was a special joy to him. The Lord's Day was 
his best day, and he never wanted to miss attending 
meeting. He set a good example in his stand for the 
truth and his love for the brotherhood. 

Papa followed the trade of carpentry. He also op- 
erated a small farm, and in middle age attended a 
Chicago school to learn Swedish Massage. Assisted and 
encouraged by Mama, he practiced massage for about 30 
years and enjoyed this ministry to the sick and crip- 
pled. He loved to sing and even sang the day before 


his death. He wrote several hundred poems , many 
Christian articles, and carried on a large correspond- 
ence with distant relatives and friends. 

Since Mama's illness, Papa has spent many hours car- 
ing for her, and until recently was at her bedside in 
Sonora Convalescent Hospital nearly every day. 

Papa enjoyed his family. He was a good father and 
husband and we will miss him. Left here are his wife, 
Weltha, and his children: Rudolph, Chester, Lois Shirk, 
Anna Either, Joseph L., and Leslie. He leaves a broth- 
er, James, and 4 sisters: Ruth Barton, Alice Skiles, 
Ella Wagoner and Esther Wagner. He also leaves 28 
grandchildren and 23 great-grandchildren. One sister, 
Orpha Barton, and one great-grandchild preceded him in 

Funeral services were held Sunday, November 16, 1975 
at 2:00 p.m. in the Modesto German Baptist Meeting 
House by Elder Daniel Wolf and Elder Walter Heinrich. 
The pall bearers were all grandsons. Burial was in 
Wood Colony Cemetery. 

The Family 


Pm going home, I would not wait 

Too long beside the open gate. 
My time is short, day almost done, 

And soon to view the setting sun. 

I'm going home, lights brightly gleam 
Beyond the darkly, flowing stream. 

Loved ones are waiting over there 
In slumber land all free from care. 

I'm going home — the road seems long 
Sunshine and shadows, tears arid song. 

Upward and on, the end in view, 

The gate ajar, the passing through. 

I'm going home, the thinning vail, 

Light gleaming through, and furling sail; 


In harbor safe from sea storm roar, 
Anchor cast when day is o'er, 

I 1 !!! going home , music and song 

In muted measure floats along, 
Across the sea up river dark 

Where now is moored my waiting bark, 

I'm going home 3 my Lord is there 

In glorious mansion, palace fair 
There tree of life in beauty grows, 

Where life's pure water ever flows, 

I'm going home for slumber rest, 
That sleep in peace is of the best, 

Angels to guard that resting place 
Till I see Jesus face to face. 

I'm going home where dreams come true 
Where God is making all things new. 

Where sin and sorrow cannot be 
So near unto the crystal sea. 

I'm going home — weep not for me, 

Eternal scenes I long to see; 
Though death may send in time and place 

My body to its dwelling place. 

I r m going home no more to die, 

For God is calling from on high. 
Through open gate, by shining way 

I go to rest till dawning day. 

I'm going home — may we find bliss, 

Together be where Jesus is, 
As lulled to sleep till wakened there 

By trumpet call and morning fair. 

Then hand in hand arise and go 

To palace grand by river flow, 
And tree of life before the Throne 

Where God will gather all His own. 

— Joseph I. Cover 



Babylonia or Chaldea is the southern part of the 
region between the Tigris and Euphrates Rivers. The 
chief city of this region was Babylon although in an- 
cient times other cities were more important* The geo- 
graphical term, Mesopotamia, refers to the whole land 
between the rivers and includes Assyria. This is part 
of a still larger area including Syria and Palestine 
and called the Fertile Crescent. Much of Bible history 
took place here near the center of the largest mass of 
land on the surface of the earth. 

Babylonia ! s history is perhaps as old as the history 
of man. It was likely here that God planted a garden 
and placed the first man and woman. Traditions and 
inscriptions seem to indicate the city of Eridu 150 
miles southeast of Babylon as the possible site of the 
Garden of Eden. The Bible account (Genesis 2:14) lo- 
cates it near the Hiddekel (Tigris) and the Euphrates 

Halley lists the cities before the flood as, Eridu, 
Obeid, Erech, Susa, Tepe Gawra, Ur, Kish, Fara, Sippar, 
Larsa, Jemdet Nasr besides others. The area was one 
of frequent floodings but archaeologists have found at 
some of the cities a thick layer (5-8 feet at places) 
of silt indicating the great flood of Noah f s time. The 
cultures above and below this deposit were distinctly 

After the ark landed in the mountainous area north 
of Mesopotamia, it seems that men once again returned 
to the fertile valley. Nimrod was instrumental in 
founding or re-establishing some of the cities includ- 
ing "Babel" (Genesis 10:8-12) and seems to have been 
the first king. The tower of Babel was built here and 
it was likely either Babylon or perhaps Borsippa 10 
miles southwest of Babylon. Ruins of ancient towers 
are at both places and inscriptions have been* found 
telling of restoring such a tower. It seems to be a 
pattern of the heathen worship of the area to build 
towers or "zippurats" for the worship of their idols. 


Between the flood and the time of Abraham, Babylonia 
consisted of separate cities or small kingdoms in con- 
stant conflict with each other, Halley lists them as 
Kish, Lagash, Erech, Ur, Eridu, Nippur, Accad, Babylon, 
Larsa, Fara among others. 

At one time Abraham* s home town, Ur, dominated the 
whole region over to the Mediterranean Sea. About the 
time of Abraham, however, Babylon came intc power under 
the warrior and lawgiver, Hammurabi, One of the great- 
est of all archaeological discoveries was the finding 
of Hammurabi ! s Code written on a huge black stone pol- 
ished and finely engraven with the laws of Babylon un- 
der King Hammurabi about 2000 B.C. (See the picture 
of this stone on page 50 of Halley 1 s Bible Handbook .) 

Encyclopedia Brittanica reports that the shifting 
of the course of the Euphrates River was instrumental 
in giving Babylon advantage over the other cities of 
the region. Kish, a few miles east had been flourish- 
ing until the river moved away from Kish close to 
Babylon . 

Babylon continued as a dominant power until it was 
destroyed by Sennacherib of Assyria in 689 B.C. It was 
rebuilt by Esarhaddon, another Assyrian king, again 
rebelled against the Assyrian power but was beseiged 
and conquered by Assur-banipal, still another king from 
Assyria. It remained for Nebuchadnezzar to rebuild 
Babylon and bring it to its greatest fame. This we 
will outline in the next issue. — L.C. 

Information from Genesis, Halley 1 s Bible Handbook, 
Encyclopaedia Brittanica 3 and Oxford Bible Atlas . 


There seems to be a kind of borderline interest in 
the occult, or occult things, which constitutes a dan- 
ger to Christians, We refer to playing around with 

astrology, ouija boards, palmistry, ESP, and similar 

Sometimes this is in the form of curiosity. There 
is just so much talk and literature and traffic in the 


shady kind of spirit practices that people wonder what 
is going on. 

With still others, there may -be a form of morbid in- 
terest in the occult. A peraon by his emotional makeup 
is credulous , or is excited by an unusual phenomenon. 
He is inclined to inquire into the mysterious and to. 
believe what he sees and hears , or what he thinks he 
has seen or heard. He is fascinated by the dramatic, 
the unusual or the sinister. In such cases persons by 
their very interest throw themselves open to the powers 
of the nether world, with sometimes tragic consequences. 

We just don't need very much of that kind of infor- 
mation. We don T t need it for much the same reason that 
we don't need pagan philosophy, pornographic literature, 
filthy movies, corrupt art, rock and jazz music, and 
habit forming drugs — just to mention, a few thing. There 
may be a few specialists who should inform, themselves 
on things like the occult; but the most of us had better 
beg to be excused. There are just too many good and 
safe and satisfying adventures possible with the Holy, 
Spirit . 

By J. Ward Shank in The Sword and Trumpet . 


We were made to rejoice with the angels in Heaven 
when another precious soul, Arnold Bowser, requested 
Christian Baptism which was administered November 2, 

Then on November 15 two more, Jonathan Martin and 

Philip Royer received Baptism, May they have the grace 

of Gcd and strive to be faithful. 

— Elmer Brovcnt 


€>n October 24 the Indiana, Ohio .and Canada members 
held a special council. Brother Kenneth Martin was 
advanced to the second degree of the ministry; Brother 
Hollis Flora was elected to the ministry; and Brother 
Orville Hall was elected to the office of deacon. May 
they and their companions have the guidance of. the 
Holy Spirit In their new duties. 

— Elmer Brovont 


Stephen , The First Martyr 

As the early Church grew, the Apostles needed help 
to care for all the people. There were meals to serve 
and provide and people to visit and help — especially 
widows. Seven men'" were chosen as helpers to the Apos- 
tles. Later , those who helped in this way were called 
deacons. Stephen was one of these seven. He was a man 
of faith. He spoke much to people and did wonders and 
miracles showing that the Lord was working through him. 

Stephen soon encountered Jews who did not agree with 
him. They could not resist his wisdom but they did 
arrest him and brought him before the high priest. He 
made a good speech there and ended by charging the Jews 
with resisting the Holy Ghost , and crucifying Jesus. 
They could not stand this and took Stephen out of the 
city and stoned him. Stephen saw Jesus standing on the 
right hand of God ready to welcome him home. Encouraged 
by this vision , Stephen died in peace — calling on God 
to M Lay not this sin to their charge. 11 He forgave' his 
enemies and "fell asleep," 

From the Bible account of Stephen fill in the missing 
words . 

1. And Stephen, full of and , did great 

wonders and among the people. (Acts 6:8) 

2. And they were not able to the wisdom and 

the by which hfe spake. (Acts 6:10) 

3. But he,, being full of the , looked up 

stedfastly into , and saw the of God,, and 

. standing on the right hand of . (Acts 7:55) 

4. What were Stephen 1 s last words? (Acts 7:60) 

5.- Who held the coats when the men stoned Stephen? 
(Acts 7:58) --L.C. 


VOL. 22 DECEMBER, 1975 NO. 12 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Thou didst leave Thy throne, and Thy kingly crow£, 
When Thou earnest to earth for me; , 

But in Bethlehem's home there was found no room. 
For Thy holy nativity. 

Heaven 1 s arches rang when the angels sang, 
Of Thy birth, and Thy royal decree; 
But in lowly birth didst Thou come to earth, 
And in greatest humility. 

Foxes found their rest, and the birds had their nests 

In the shade of the forest tree; 

But Thy couch was the sod, Thou Son of God, 

In the deserts of Galilee. 

Thou earnest, Lord, with the living Word 

That should set Thy people free; 

But with mocking and scorn, and with crown of thorn 

Did they take Thee to Calvary. 

When the heavens shall ring and its choirs shall sing, 
At Thy coming to victory, 

Thou wilt call me home, saying, "Yet there is room," 
There is room at my side for Thee.'" 

Oh, come to my heart, Lord Jesus- 1 
There is room in my heart for Thee. 

— Emily E. S. Elliott, 1836-1897 

TH EI FML-GR1M is a religious magazine published in the interests of the 
members of the Old Brethren Church. Subscription rate: $2.00 per year. Sample copies sent free 
on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


11 And she brought forth her firstborn son, and 
wrapped him in swaddling clothes, and laid him in a 
manger; because there was no room for them in the inn. 11 
(Luke 2:7) 

So it is recorded that Jesus began His life here on 
earth. But this birth in Bethlehem was not the begin- 
ning of Jesus Christ. John r s account tells it like 
this: "In the beginning was the Word, and the Word was 
with God, and the Word was God. The same was in the 
beginning with God. All things were made by him . . . 
And the Word was made flesh, and dwelt among us, (and 
we beheld his glory, the glory as of the only begotten 
of the Father,) full of grace and truth." 

We all had a beginning at our birth or our concep- 
tion. Before that we have no claim to an existence. 
God bestows life in a v/ay that is beyond our under- 
standing, and when He does, there is a new creature; 
not one who lived before, but one entirely new. 

In this, Jesus 1 birth was unique. It is properly 
called "the incarnation" because it was here that Jesus 
took upon Him flesh and blood and became the Son of man. 
The angel told Joseph to call Him Jesus "for he shall 
save his people from their sins." (Matthew 1:21) And 
the writer reminds us that this was done to fulfill a 
former prophecy in Isaiah 7:14, "Therefore the Lord 
himself shall give you a sign: Behold, a virgin shall 
conceive, and bear a son, and shall call his name 
Immanuel." Matthew tells us that Immanuel means "God 
with us-" 

The humanistic understanding (or misunderstanding) 
of Jesus Christ just does not admit this great truth 
of "God with us*." God came down to visit fallen man 
and to redeem hiirv. No amount of explanation about the 
mission of Jesus being His good life, or His love for 
people, His genius beyond His time, or His great 


philosophical ideas (all true) can take the place of 
this vital truth of "God with us." Paul writes in I 
Timothy 3:16 "And without controversy great is the mys- 
tery of godliness: God was manifest in the flesh, jus- 
tified in the Spirit , seen of angels 5 preached unto the 
Gentiles, believed on in the world, received up into 

Jesus was declared a priest after the order of 
Melchisedek. He was like Melchisedek (or Melchisedek 
was like Jesus) in His "having neither beginning of 
days, nor end of life," There is some mystery about 
what this meant in the qualification of Melchisedek, 
but about Jesus Christ there is no question* In Jesus ! 
prayer in John 17:4>5 He said, "I have glorified thee 
on earth: I have finished the work which thou gavest me 
to do. And now, Father, glorify thou me with thine 
own self with the glory which I had with thee before 
the world was." "I am Alpha and Omega, the beginning 
and the end, the first and the last," (Rev. 22:13) 
From Jesus' own words and from the words of the prophets 
under the Spirit's direction, we know He was with the 
Father from eternity, and that now "he ever liveth to 
make intercession for us." 

"But thou, Beth-lehem Ephratah, though thou be lit- 
tle among the thousands of Judah, yet out of' thee shall 
he come forth unto me that is to be ruler in Israel; 
whose goings forth have been from of old, from, ever- 
lasting." (Micah 5:2) The world regards the manger as 
Jesus T beginning j and it would like to -confine His in- 
fluence to that of other "good" men. But to those who 
believe He is "Wonderful, Counsellor., The mighty God, 
The everlasting Father, The Prince -of Peace." We be- 
lieve and are sure that Jesus is "that Christ, the Son 
of the living God," and that He rules and reigns in the 
hearts and lives of those who believe on Him. --L.C. 

Extravagance is sin, even if "we can afford it." 

Selected from Family Life 



"Be not conformed to this world: but be ye trans- 
formed by the renewing of your mind:, that ye may prove 
what is that good, and acceptable, and perfect will of 

A superficial reading of this scripture does not and 
cannot reveal the field which is encompassed by it. 
Indeed we doubt if any one mind is capable of compre- 
hending all that the apostle r s words contain and why? 
Because Paul has briefly included in the two commands 
of this statement the entire change wrought by the gos- 
pel of Christ. 

"Be not conformed to this world." What do we under- 
stand by this? To conform to the world is to be like 
it^ to be controlled by it; to correspond with its 
manners, opinions, customs and actions. But we are 
told not to do this. The apostle John said, "Love not 
the world, neither the things that are in the world." 
Paul said, "Come out from among them and be ye separate* 1 
and "Pure religion and unde filed before God and the 
Father is this — to keep himself unspotted from the 

But why shall we not conform to the world? It is 
because the world delights in political excitement and 
strife. Because it seeks pleasure only; strives to 
exalt self and glories in all its achievements. It 
follows every fashion that vanity and imagination can 
invent and surges from one extreme to another, pausing 
only where shame draws the line. It goes to the saloon, 
the dancing-hall, the ballroom, the show and the fair 
and supplies the gratification of every desire of car- 
nality. It spurns with contempt any idea of self- 
sacrifice, criticises piety from every standpoint, e- 
vades the truth, for it can neither deny nor gainsay 
it, and since it has vainly endeavored to sustain its 
denial of the Deity, it has invented a church of its 
own and makes a louder pretense to holiness than those 
of the kingdom of Christ. "Be not conformed to this 


"Be ye transformed by the renewing of your minds." 
This command opens a field of thought at once broad and 
deep. The transformation referred to here is the work 
which Christ came to accomplish. Every child is born 
in perfect innocence. As the infant body grows , the 
mind, fed by the myriads of impressions that it receive^ 
likewise develops until it, as a result of the force of 
circumstances, partakes of knowledge of good and evil 
and it dies. It then belongs to the kingdom of the 
world and if not entirely conformed to it, it is in 
part. The mind is then carnal and so it remains until 
it is renewed or transformed. The Savior said, "Take 
my yoke upon you and learn of me." We are to learn how 
He came from His home in the blessed presence of the 
Father, how He, "in the likeness -of sinful flesh, and 
for sin, condemned sin in the flesh," -how He fulfilled 
all righteousness in doing the commandments he gave un- 
to us, and we must learn, as He learned, obedience - 
And In obeying we "prove that good and acceptable and 
perfect will of God." 

When God created the earth it was void and enveloped 
in darkness. He then created light, the firmament, and 
all life sustaining things. And when He created the 
living things He created them "each after its* own kind . " 
That is, each multiplied and produced its. own kind. 
The oak produced its seed; they germinated and produced, 
not elm, maple or cedars, but oaks. And the dog multi- 
plied producing, not horse, cattle, or sheep, but dogs. 
And so on down through the ages the living kingdoms 
have come, growing, reproducing and dying but each and 
all retaining their individual type. Man has observed 
this principle in nature and calls it the law. of con- 
formity to type. 

The force of this law gave rise to the necessity of 
Christ being manifest in the flesh. Man, conforming to 
his own type, which was imperfection, had lost sight of 
the Divine Mind and had become so buried in sin and cor- 
ruption that he had to see before he would believe. 
And to live the Divine type was, in a sense, the mis- 
sion of Jesus. Not the one great end but rather the 
means to the end. For the one supreme end of the 


crucified is as far above human conception as heaven is 
above earth. Vainly we search the works of the world's 
best writers, no matter how highly inspired, to find 
this question simplified sufficiently for our comprehen- 
sion. But it Is reserved for the glories of the world to 
come to reveal the Savior's wonderful work. He has 
made the most concise statement that we can find in re- 
gard to it. It was poured out directly to the Father 
for He alone could understand it. He said, "That they 
all may be one; as thou Father art in me and I in thee, 
that they also may be one in us." This merging of 
spirits into a final unity Is a work far beyond our pre- 
vision. Even the means to this end, the redeeming of 
man, the process by which the destructive forces of sin 
are annihilated and the sin burdened soul is lifted 
from its degradation and through the law of conformity 
to type is molded into an image of Christ, even this 
bewilders our conception but it is contained in Paul's 
words, n Be ye transformed by the renewing of your mind." 

From the standpoint of religion there are but two 
kingdoms of men upon the earth; the world and the king- 
dom of Christ. It is impossible to be of both kingdoms 
at the same time. We are either of the one or the oth- 
er; and to be of either is to be conformed to it and to 
be conformed to either is to be nonconformed to the 
other. So in our nonconformity we observe a strict 
conformity; conforming to the type, Christ. 

And what a type we have I There have been characters, 
and they are recorded in history whose lives stand out 
because of some prominent characteristic. Job was a 
model of patience. Solomon was a model of wisdom. 
Paul was a model of faith and John was a model of love. 
But Christ towers above them all as the model . The 
record of His life has defied the succeeding centuries 
to find a flaw in His character, a spot upon His holy 
name and more, — it declares the impossibility of con- 
ceiving one virtue which did not exist in Him in its 
highest degree of perfection. And He blended in His 
nature those virtues which are apparently contradictory 
and thus avoided what has been termed in great histor- 
ical characters, "the faults of their virtues." He was 


noble but net proud; firm but not hard ; wise and pru- 
dent but not crafty; tender and sympathetic but not 

Themistocles, when assulted by the general who was 
about to strike him said nobly but yet with pride , 
" Strike me but listen to me." 

The Savior said, u If I have spoken evil bear witness 
of the evil; but if well why smitest thou me?" 

"I tremble but it is with the cold," said Bailly as 
the excited throng led him to the place of execution 
eager to, if possible catch him manifesting signs of 
fear » 

"My soul is exceedingly sorrowful even unto death. 
0, my Father , if it be possible, let this cup pass from 
me; nevertheless not as I will but as thou wilt." Such 
is the language of Christ exalting Him far above men 
but j r et revealing the depth of His humility. 

The excellence of His character can only be appre- 
ciated by those who endeavor to mold one like it. . For 
they are led by Him to Jordan; from there, on through 
His life to Gethsemane and then to Calvary. They, a- 
lone, can feel the love, boundless as space, that 
prompted it all. Imagine, if you can, the perpetual 
sadness of His life. Rejected by those whom He came to 
reclaim; misunderstood and unappreciated even by His 
own disciples; mocked and spit upon by the ignorant 
populace; betrayed by one of His own disciples; tried 
and condemned by the wise men of the age, Pilate, 
Caiaphas, Herod, and the Sanhedrin; crucified by His 
tormentors and abandoned by all when He took upon Him- 
self the sins of the world — these were the dregs of His 
bitter cup but He drained it with a patient submission 
that should stir our cold hearts to their deepest 
depths. "Not as I will but as thou wilt," was the rule 
of His life and He alone of all men could say, "Deny 
thyself, take up the cross and follow me," 

Nineteen centuries have come and gone since the 
Savior came to earth from the glories on high and the 
destructive forces of time^ which consume everything 
over which they have power, have been unable to lay Him 
in His tomb again. Truly it was said, "Jesus, having 


risen from the dead, dieth no more." He, of all beings, 
stands out, in ail ages, as the true type of Divinity, 
raising the fallen; comforting the distressed; inspir- 
ing and strengthening the faithful. Such is the living 
example of the Divine Mind and to just such a mind we 
are to transform our own by renewing them. It is no 
wonder that Paul said, "Be ye followers of me even as 
I also am of Christ." No wonder that for nineteen hun- 
dred years the watchword of religion is, "Christ, and 
Him crucified." 

And now as the index finger of faith points steadily 
to Calvary we are indeed blessed with a special favor 
of divine providence. 

Let us therefore, for our few remaining years, live 

nonconformed to the deadly world, and by conforming to 

the Type from Heaven or by the renewing of our minds, 

being transformed into the likeness of the Son, let us 

"prove that good and acceptable and perfect will of 

H-ori " 

' Selected by Daniel F. Wolf 

from the April, 1920 Vindicato r 


He does not lead me year by year 
Nor even day by day. 
But step by step my path unfolds; 
My Lord directs my way. 

Tomorrow's paths I do not know, 
I only know this minute; 
But He will say, "This is the way, 
By faith now walk ye in it." 

And I am glad that it is so; 
Today's enough to bear. 
And when tomorrow comes, His grace 
Shall far exceed its care. 

What need to worry then, or fret? 
The God who gave His Son 
Holds all my moments in His hand 
And gives them one by one. 
By Barbara C. Ryberg Selected by Leona Miller 



You might think it would be impossible, but yet it 
is true, I know, I just came from one. In fact, it 
seemed as the most natural thing to happen in the life 
of this dear old saint of God. 

My uncle had lived 84 years and was now like ripe 
fruit being picked from a tree. With a song and a 
prayer still practically on his lips he closed his eyes 
on earthly scenes and trials and took his journey to 
the land where there is no old age, suffering and death. 

Brother, sisters, children, grandchildren and many 
others all felt that his goinp to be with the Lord was 
so good and were all so happy. As the casket was gen- 
tly laid in the grave a beautiful sunset appeared in 
the sky which was a fitting tribute to one whose life 
was so filled with love and usefulness to his God and 
fellowman. There was no wailing and grief so common 
at the funerals of unbelievers. 

Somehow, I lust can't help but compare this funeral 
with so many that I have attended that were so differ- 
ent. So many are filled with unbearable sorrow and 
despair. What makes the difference? Why can there be 
fulfillment in the one and terrible grief and loss at 

PRAISE GOD I Without Jesus, death is a terrible enemy. 
But Jesus conquered death for us when He arose from 
the grave that we need not fear death. 

"For me to live is Christ and to die is gain." 
(Philippians 1:21) 

By David Skiles in Good News, 

a Torre on Navajo Mission publication 

But now they desire a better country, that is, an 
heavenly: wherefore God is not ashamed to be called 
their God: for he hath prepared for them a city. 

Hebrews 11:16 



Matthew 24:43-51 

This parable is one that Jesus told the disciples 
when He was teaching them on the Mount of Olives. The 
disciples were asking Him about the end of the world 
and about the signs concerning the coming of the Lord. 
In this parable it tells us about being watchful and to 
be ready to meet the Lord when He comes. In the 44th 
verse it says, "Therefore be ye also ready: for in such 
an hour as ye think not the Son of man cometh." This 
means nobody knows when the Lord will come, so we must 
be looking for Him and be ready for Him at any time. 

In the part of the 44th verse where it says, ,! for in 
such an hour as ye think not the Son of man cometh," 
reminds me of when we took a trip back East to our fall 
Communion Meeting. We were in the home of one of the 
brethren and they had a saying that went something like 
this: n Say nothing that you wouldn't want to be saying 
when Jesus comes. Do nothing that you wouldn't want to 
be doing when Jesus comes. Go nowhere you wouldn't 
want to be found when Jesus comes." I thought that 
this was a fairly good guideline for Christians to 
think about when temptations come — when we want to go, 
do j or say something that we are not sure about. 

Another warning we should heed starts in the 48th 
verse where it is talking about the evil thinking such 
as "My Lord delayeth his coming." This is likely and 
could be the time that the Lord would come and find the 
evil servant smiting his fellow servants and eating and 
irinking with the drunken. The consequences of this 
kind of thinking are told about in the 51st verse where 
It says, "And shall cut him asunder, and appoint him 
his portion with the hypocrites: there shall be weeping 
and gnashing of teeth." So we can never slack off or 
become* lazy in our Christian journey because we must 
always be ready, watching and waiting for the coming of 
our Lord. Also in Luke 12:37 it says, "Blessed are 
those servants, whom the lord when he cometh shall find 


watching." This subject of being watchful is also told 
about in the good old hymn, "Will Jesus find us Watch- 
ing? " written by Fanny Crosby. 

When Jesus comes to reward His servants, 
Whether it be noon or night, 
Faithful to Him will He find us watching 
With our lamps all trimmed and bright? 

If at the dawn of the early morning, 
He shall call us one by one, 
When to the Lord we restore our talents, 
Will He answer thee, "Well done"? 

Have we been true to the trust He left us? 
Do we seek to do our best? 

If in our hearts there is naught condemns us 
We shall have a glorious rest. 

Blessed are those whom the Lord finds watching; 
In His glory they shall share; 
If He shall come at the dawn or midnight, 
Will He find us watching there? 

0, can we say we are ready, brother? 
Ready for the soul*s bright home? 
Say, will He find you and me still watching, 
Waiting, waiting, when the Lord shall come? 

— Joseph W. Cover 
Tuolumne, California 


Orville Hall 7487 Perry St. Horatio Village 
Greenville, Ohio 45331 

Noah F. Hollinger 7452 Perry St. Horatio Village 

Greenville, Ohio 45331 

Daniel Wagner 8973 Children' s Home-Bradford Rd. 
Bradford, Ohio 45308 
(513) 448-6593 



The history of Ancient Babylon and that of New 
Babylon were separated by 275 years of Assyrian rule. 
(885-60? B.C.) Babylon had been destroyed by the 
As Syrians , and it remained for Nebuchadnezzar to rebuild 
it and bring it to its greatest fame, power, and splen- 
dor. His father rebelled against Assyria in 625 B.C. 
and, with the help of the Scythians who destroyed 
Nineveh and the Greeks, he finally succeeded in over- 
throwing this great power to the north. Once again 
Babylon became the capital of the Mesopotamian region 
and extended her empire to Egypt and Palestine. 

Nabopolassar ruled in Babylon from 625 to 604 B.C. 
He made his son, Nebuchadnezzar, head of his armies. 
In 606 Nebuchadnezzar invaded Palestine and drove out 
the Egyptians with whom Judean kings were cooperating. 
He took captives back to Babylon and Daniel was with 
them. The same year Nebuchadnezzar became ruler with 
his father and sole ruler two years later. The Jews 
rebelled in 597 B.C. and Nebuchadnezzar put down this 
rebellion and took more captives including Ezekiel. 
The Jews continued to rebel and solicit help from Egypt 
until Nebuchadnezzar destroyed Jerusalem in 586 B.C. 
He deported more captives then and again in 5^1 B.C. 

Of the 70 years that Babylon was in power, Nebuchad- 
nezzar ruled for 45* It was he who made Babylon the 
glorious city that it was. He built idol temples, a 
magnificent palace, and the famous hanging gardens, one 
of the "seven wonders of the world." 

If the account of ancient historians can be taken 
for truth, the city was practically unconquerable from 
a military standpoint. It is said that the outer wall 
was 60 miles around, 300 feet high (i), 80 feet thick, 
and extended 35 feet under the ground. (Notice the 
special reference to the wall of Babylon in Jeremiah 
51:44.) This wall was protected by towers for soldiers 
and strong gates of brass as well as surrounded by wide, 
deep moats filled with water. The Euphrates River 


flowed through the city, and it was by diverting" the . 
water and entering through the river bed that the city 
was finally taken. 

A fact most remarkable is that Babylon was in power 
for 70 years — the same 70 years that Israel was in. cap- 
tivity there. During this time God had special wit- 
nesses and prophets there and performed miracles 
through them that kept alive the hope of those captive 
people. Daniel and the other three He brews , Shadrach, 
Meshach and Abednego were actually high in the govern- 
ment of Babylon. Daniel T s influence continued for the 
entire 70 years. The miracles performed during this 
time showed positively that God was with them, and 
though their unfaithfulness had brought them captivity, 
they would yet be delivered. The rescue of the three 
Hebrews from Nebuchadnezzar's furnace, Daniel's inter- 
pretation of dreams for both Nebuchadnezzar and Bel- 
shazzar, God's humbling of King Nebuchadnezzar, His 
deliverance of Daniel from the lions 1 den of Darius, 
and His special prophetic revelations to both Daniel 
and Ezekiel were all encouraging evidences of God's 
presence with them in Babylon. 

Five other kings reigned in Babylon after Nebuchad- 
nezzar. They were 3vil-Merodach, Neriglissar, Labash- 
Marduk and Nabonidus. Belshazzar, the son of Nabonidus 
reigned with his father at the end of Babylon's power, 
and it was he who saw the handwriting on the wall. 
Apparently Nabonidus lived away from Babylon and Bel- 
shazzar ruled in the city. Daniel 5 describes the 
scene of feasting the night Babylon fell. Belshazzar 
called for the gold and silver vessels that had. been 
taken from the temple at Jerusalem. He used them to 
drink his wine and praise his heathen gods. God sent 
to him the fingers of a man's hand to write the mes- 
sage on the wall showing the end of his reign and the 
fall of Babylon. Daniel was called to interpret the 
writing and promised the position of "third ruler 11 in 
the kingdom. The same night Belshazzar was slain and 
Darius became king. /\' 

Credit is given to Cyrus for this capture of Babylon. 
Historians relate "Cyrus diverted the Euphrates into a 


new channel , and., guided by two deserters , marched by 
the dry bed into the city, while the Babylonians were 
carousing at a feast of their gods*" ( Halley T s Bible 
Handbook , page 344) Darius was either the general of 
Cyrus or perhaps was Cyaxares, King of the Medes, 
Cyrus 1 father-in-law. He reigned for possibly two 
years until Cyrus, the Persian, arrived to take power, 

Daniel continued to be influencial during the reigns 
of both these kings. Cyrus was the noble ruler who 
authorized the Jews to return to their land and rebuild 
their temple. 

Babylon continued as a city of splendor and was the 
residence of some of the Persian kings. In 331 B.C. 
Alexander the Great was admitted to Babylon without a 
battle on his eastward conquest. He enjoyed Babylon, 
wanted to learn its culture, and would have restored 
the city but never accomplished it. After this the 
city declined and by the first century B.C. was mostly 
an ruins. Today the ruins may be seen in the form of 
mounds and crumbled walls. Many excavations have been 
made to learn more of the history of this ancient city. 

Isaiah and Jeremiah prophesied the fall of Babylon. 
11 And Babylon, the glory of kingdoms, the beauty of the 
Chaldees 1 excellency, shall be as when God overthrew 
Sodom and Gomorrah. It shall never be inhabited, nei- 
ther shall it be dwelt in from generation to generation 
. . . But wild beasts of the desert shall lie there; 
and their houses shall be full of doleful creatures 
..." (Isaiah 13:19-21) 

In the Revelation Babylon is mentioned as figurative 
of the evil adversary of God, the oppressor of God's 
oeople, the luxurious, wicked city. God's people are 
called to "Come out of her, my people, that ye be not 
partakers of her sins, and that ye. receive not of her 
plagues." (Revelation 18:4) Babylon is the worldly and 
proud, the temporal, the accomplishments and products 
of a wicked world, as opposed to the spiritual, the 
eternal, the righteous, and the eventually victorious 
city of God. — L.C. 

Information from various Bible books, Halley's Bible 
Handbook , and Encyclopaedia Britannica . 



Americans United for Separation of Church and State 
has strongly opposed a Virginia zoning law which has 
barred a small congregation from holding services in a 
private home. "It is interesting that while Fairfax 
County's code prohibits regularly scheduled worship in 
homes > it does not prohibit regularly scheduled drink- 
ing parties or pornographic film parties in homes/ 1 
Americans United said in an editorial in the October 
issue of its- journal, Church and State . . . 

The number of marriages performed in the U.S. during 
1974 declined for the first year since 1958 > while the 
number and rate of divorces increased for the 12th 
consecutive year , according. to provisional statistics 
of the Department of Health, Education, and Welfare, 

— Gospel Herald 

Tobacco smoking is a "unique and hazardous form of 
indoor air pollution that is likely to worsen breathing 
problems in nonsmokers," says Dr. William J. Sayer, a 
professor at Stanford University, Smoking in a poorly 
ventilated room or car, says Dr. Sayer, causes carbon 
monoxide levels "well within the range known to' cause 
impairment of visual acuity" and balance. 

"Every indicator and every statistic we have tells 
us that the switch is en — from a wide range of other 
drugs to the most devastating of all: alcohol , :,r says 
Dr. Morris E.. Chafetz, director of the National Insti- 
tute on Alcohol Abuse and Alcoholism, .••.•He commented 

that parents are often relieved at the switch to alco- 
hol and fail to understand that it can be "every bit 
as dangerous as other drugs." 

— Signs of the Times 

"Any government big enough to give you anything you 
want is big enough to take everything you have." 

— President Gerald Ford 



The Gospel to Samaria 
Acts 8:1-25 

The people of Samaria were different from the Jews 
or Israelites. They were part Israelite but part 
foreigner too. So they were not included in the nation 
of Israel, When Jesus brought God*s Word, He went 
first to the nation of Israel, but His message was for 
the whole world and He died for everyone. So He told 
His disciples to go into all the world and preach the 

One of the seven deacons chosen with Stephen was 
Philip, and it was he who took the Gospel to the city 
of Samaria. The Samaritans were glad to hear about 
Jesus. Perhaps they remembered when He had been in 
their country Himself. (See John 4) They believed 
what Philip told them and were baptized. The Bible 
says "And there was great joy in that city," (Acts 8:8) 
Even Simon the sorcerer believed and was baptized, 
but his heart was not right. 

Because the Samaritans turned to the Lord, the 
apostles at Jerusalem sent Peter and John who came and 
prayed for them and laid their hands on them. And the 
Samaritans received the Holy Ghost who would guide them 
and live in their hearts and give them power to live 
for God. 


1. Then Philip went down to the city of Samaria and 
preached unto them. (Acts 8:5) 

2. What great miracles did Philip do in Samaria? 

(Acts 8:7) 

3. What is a sorcerer? (Find it in a dictionary.) 

4. What did Simon offer the apostles if they would 
give him the power to lay his hands on people so they 
could receive the Holy Ghost? (Acts 8:18,19) 

5. Why was this wrong? (Acts 8:20) — L.C.